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BR  1305  .C54  1905 
Clement,  Ernest  W.  1860- 

1941. 
Christianity  in  modern  Japa 


~^^^    »£?  ^-•■ 


Cbrietianiti? 

IN 

Modern  Japan 


The  ruling  voice  has  spoken 

Like  music  heard  afar. 
Bidding  the  bars  be  broken. 

The  gates  to  stand  ajar  ; 
That  Truth  may  freely  enter. 

And  souls  from  slumber  wake. 
E'en  at  the  darkest  center. 

Where  day  begins  to  break. 

Old  Tokyo,  seat  of  glory. 

And  Japan's  central  sway. 
Now  hears  the  "old,  old  story," 

Nor  turns  her  ear  away. 
To  bungalows  are  thronging 

Alike  the  low  and  high. 
With  eyes  upturned  and  longing 

To  pierce  the  opening  sky. 

Let  prayer  to  Him,  the  giver 

Of  every  grace  below. 
Ascend  till  every  river 

In  that  far  land  shall  flow 
To  tunes  of  gospel  gladness, 

A  million  lips  that  swell. 
And  fled  is  sin-wrought  sadness 

From  hill  and  plain  and  dell. 

—Jesse  Clement  {iSyb). 


First  Pkotf.stant  Church,  Yokohama 


Cbtietianit^ 


IN 


Modern  Japan 


ERNEST  W.  CLEMENT 

Principal  Duncan  Baptist  Academy,  Tokyo,  Japan 
Author  "  Handbook  of  Modern  Japan  " 

With  Map  and  Illustrations 


PHILADELPHIA 

American  asaptist  ipublication  Societs 
1905 


Copyright  1905  by  the 
American  Baptist  Publication  Society 


Published  May,  1905 


JFrom  tbe  Society's  ovpn  ipresa 


? 


r^AKOOATE 


^0  m^  mite 


INTRODUCTION 

The  object  of  this  book  is  to  give  a  bird's-eye  view 
of  the  work  of  Christianity  in  Japan.  It  is  not  in- 
tended to  cover  that  subject  in  great  detail ;  it  is 
rather  planned  to  be  a  general  outline  with  references 
to  books,  pamphlets,  and  magazines,  where  more  com- 
plete information  can  be  obtained  on  each  special 
topic.  This,  it  is  hoped,  will  make  it  useful  in  mis- 
sion study  classes.  The  references  in  text  and  bibli- 
ography^ have  been  made  with  care,  and  include 
probably  the  best  books  on  each  subject  in  the  Eng- 
lish language.  The  Appendix  contains  matter  which 
did  not  happen  to  fit  into  the  body  of  the  book,  but 
is  important  as  sidelights.  There  may  be  some  lap- 
ping over  or  repetition,  but  it  seemed  unavoidable. 

The  author's  "  Handbook  of  Modern  Japan  "  has 
been  freely  used  without  recourse  to  quotation  marks 
or  even  mention  of  the  source.  The  illustrations  are, 
as  far  as  possible,  typical  and  representative,  and 
might  easily  have  been  duplicated  or  even  quadrupled. 
Others  just  as  deserving  as  those  which  appear  have 
been  omitted  simply  on  account  of  lack  of  space.  It 
is  intended  and  hoped  that  the  pictures  will  truly 
illustrate  the  subject. 

There  is  no  absolute  uniformity  in  the  translitera- 
tion of  Japanese  names ;  neither  is  there  so  much 

*  See  page  ix. 


Vlll  INTRODUCTION 

variety  as  to  confuse.     For  rules  of  pronunciation, 
see  page  xi. 

The  author  would  acknowledge  with  gratitude  the 
assistance  of  many  friends.  Oriental  and  Occidental, 
in  the  preparation  of  this  book.  He  would  also  ex- 
press his  thanks  to  Rev.  Frank  S.  Dobbins,  formerly 
a  Baptist  missionary  in  Japan  and  now  a  district  sec- 
retary of  the  American  Baptist  Missionary  Union,  for 
his  assistance  in  getting  this  volume  before  the  public. 
The  author  has  been  careful  and  tried  to  be  accurate, 
but  may  have  made  mistakes,  for  the  correction  of 
which  he  will  be  thankful.  May  the  kingdom  of  God 
prevail  in  the  empire  of  New  Japan. 

Ernest  Wilson  Clement. 

Tokyo,  Japan,  January  i,  1905. 


BIBLIOGRAPHY 


Cary  :  Japan  and  its  Regeneration. 

Griffis  :  Dux  Christus  ;  Verbeck  of  Japan  ;  A  Maker  of  the  New 
Orient  ;  The  Religions  of  Japan  ;  Honda,  the  Samurai  ;  The 
Mikado's  Empire. 

De  Forest  :  Sunrise  in  the  Sunrise  Kingdom. 

Ritter  :  History  of  Protestant  Missions  in  Japan. 

Osaka  Conference  Proceedings. 

Tokyo  Conference  Proceedings.  \ 

Gordon  :  An  American  Missionary  in  Japan. 

Peery  :  The  Gist  of  Japan. 

Clement :  Handbook  of  Modern  Japan. 

Uchimura  :  The  Diary  of  a  Japanese  Convert. 

Nitobe  :  Bushido,  the  Soul  of  Japan. 

Scherer  :  Japan  To-day. 

Lewis  :  Educational  Conquest  of  the  Far  East. 

Mott  :  Evangelization  of  the  World  in  this  Generation. 

Gulick  :  The  Evolution  of  the  Japanese. 

Davis  :  Joseph  Hardy  Neesima. 

Hardy  :  Life  and  Letters  of  Joseph  Hardy  Neesima. 

Naruse  :  The  Modern  Paul  of  Japan. 

Batchelor  :  The  Ainu  of  Japan  ;  Sea  Girt  Yezo  ;  Ainu  Folk-lore. 

Mackay  :  From  Far  Formosa. 

Tamura  :  The  Japanese  Bride. 

Bacon  (Miss)  :  Japanese  Girls  and  Women. 

Maclay  :  Mito  Yashiki. 

Kitchin  :  Paoli,  the  Last  of  the  Missionaries. 

Carrothers  (Mrs.)  :  The  Sunrise  Kingdom  ;  Kesa  and  Saijiro. 

Pierson  (Mrs.)  :  Progress  of  a  Mission  in  Japan. 

The  Christian  Movement  in  its  Relation  to  the  New  Life  in  Japan. 

Japan  Evangelist  (interdenominational)  and  various  denomina- 
tional papers  mentioned  in  the  text. 

The  American  Oriental,  San  Francisco. 


JAPANESE   PRONUNCIATION 


a  like  a  in  father  at  as  in  aisle 

e    "     e   "  men  ei     "     weigh 

i    "     i   "  machine 

0   "     0  "  pony 

u   "00   "  book  u  as  oo  in  moon 


au )  .     , 

[  as  0  m  bone 
o    i 


i  in  the  middle  of  a  word  and  u  in  the  middle  or  at  the  end  of 
a  word  are  sometimes  almost  inaudible. 

The  consonants  are  all  sounded,  as  in  English  :  g,  however, 
has  only  the  hard  sound,  as  in  give,  although  the  nasal  ng  is  often 
heard  ;  ch  and  ^  are  always  soft,  as  in  check  and  sin  ;  and  z  before 
«  has  the  sound  of  dz.  In  the  case  of  double  consonants,  each 
one  must  be  given  its  full  sound. 

There  are  as  many  syllables  as  vowels.  There  is  practically 
no  accent  ;  but  care  must  be  taken  to  distinguish  between  o  and 
0,  u  and  u,  of  which  the  second  is  more  prolonged  than  the  first. 

Be  sure  to  avoid  the  flat  sound  of  a,  which  is  always  pro- 
nounced ah. 


CONTENTS 

Chapter  Page 

I.  Preliminary  Period i 

II.  Period  of  Preparation 9 

III.  Period  of  Foundation 17 

IV.  Period  of  Popularity 24 

V.  Period  of  Reaction 30 

VI.  Period  of  Revival 37 

VII.  Roman  Catholics  In  Japan 45 

VIII.  Greek  Catholics  in  Japan 52 

IX.  Baptists  in  Japan 59 

X.  Cong  REG  ATiONALisTS  IN  Japan 68 

XI.  Episcopalians  in  Japan 76 

XII.  Methodists  in  Japan 82 

XIII.  Presbyterians  in  Japan 89 

XIV.  Minor  Missions 96 

XV.  Interdenominational  Organizations 103 

xiii 


XIV  CONTENTS 

XVI.  Special  Fields no 

XVII.  Christian  Literature 117 

XVIII.  Christian  Education 124 

XIX.  Philanthropic  and  Sociological  Movements  .    .131 

XX.  Religious  Liberty  in  Japan 137 

XXI.  Christianity  in  Japan  in  1853  and  1903     ....  143 

Appendix 151 


LIST  OF  ILLUSTRATIONS 

Chapter 

First  Protestant  Church — Frontispiece. 

IV.    The  Okayama  Orphanage. 

V.    Central  Tabernacle. 

VII.   Roman  Catholic  Cathedral. 

VIII.   Bishop  Nicolai. 

Greek  Cathedral. 

IX.   Mission  Ship,  "Fukziin  Maru,"  and  Crew. 

Baptist  Theological  Semitiary. 

X.    Teachers  attd  Graduating  Class,  Osaka. 

XI.   Bishops  and  Clergy,  Episcopal. 

Joseph  Hardy  Neesima. 

XII.   Methodist  Publishing  House. 

Mothers  of  Preachers. 

XIV.   Friends'  Mission  Compound. 

XVI.   Ainu  Christians. 

XVIII.   Salvation  Army. 

XIX,   Nurses  and  Doctors. 

XX.   Prime  Minister  Katsura,  Vice-Admiral  Uriu,  and 
Count  Oteoka. 

XXI.    Rear-Admiral  Serata  and  Family. 


Cbrfstianitv 

IN 

MODERN   JAPAN 

CHAPTER  I 

PRKWMINARY    PERIOD,    1803-1859 

IT  is  our  purpose  in  this  volume  to  trace  the  devel- 
opment of  Christianity  in  Japan,  especially  during 
the  half-century  that  has  passed  since  the  opening  of 
the  country  to  foreign  intercourse  in  1853  ^^^  ^854. 
We  consider  that  the  birthday  of  New  Japan  was  July  j 
14,  1853,  because  on  that  day  the  Japanese  authorities, 
breaking  the  strict  laws  that  had  held  them  in  seclu- 
sion for  more  than  two  centuries  and  a  half,  illegally 
received  at  Uraga  an  official  communication  from  the 
President  of  the  United  States  and  thus  informally 
put  an  end  to  the  old  regime.  Others,  howevf, 
reckon  !he  birth  of  New  Japan  from  March  31,  185  j^, 
when  Perry's  treaty,  the  first  made  with  a  foreign  na- 
tion, formally  ended  the  old  policy  of  seclusion.  It 
is  not  necessary,  and  it  is  perhaps  impossible,  to  be  so 
exact  in  an  affair  of  this  sort,  but,  as  a  matter  of  con- 
venience, we  shall  adopt  1853  ^^  the  date  dividing 
the  old  from  the  new.  And  as  a  perfect  understand- 
ing of  the  development  of  Christianity  in  New  Japan 


2  CHRISTIANITY   IN    MODERN   JAPAN 

from  1853  to  1903  demands  a  "  looking  backward," 
we  shall  extend  our  survey  so  far  as  to  take  at  least  a 
glance  over  the  half-century  preceding  1853.  There- 
fore the  entire  period  under  consideration  is  that  of 
one  hundred  years,  from  1803  to  1903. 

Now  the  political  history  of  this  period  is  naturally 
divided  into  the  following  seven  eras  : 

Seclusion,  1 803-1 853  ;  treaty  making,  1 854-1 858  ; 
civil  commotions,  1 858-1 868 ;  reconstruction,  1869- 
1879;  internal  development,  1879-1889;  constitu- 
tional government,  1889-1899 ;  cosmopolitanism, 
1 899-. 

But  although  the  development  of  Christianity  has 
been  considerably  related  to  the  political  movements 
and  social  progress  of  Japan,  the  history  of  the  former 
is  more  naturally  divided  into  six  or  seven  periods, 
whose  names  and  dates  do  not  always  correspond  with 
those  just  given.     They  are  as  follows  : 

Preliminary,  1803-1859  :  (i)  exclusion,  1803-1853; 
(2)  unlocking,  1853-1859  ;  preparation,  1859-1873  ; 
foundations,  1873-1883  ;  popularity,  1883-1889  ;  re- 
action, 1 889-1 899  ;  revival,  1899- 

It  should  be  kept  in  mind  that  in  both  these  lists 
the  names  of  the  periods  are  not  absolute,  but  relative, 
and  yet  they  quite  fairly  indicate  the  prevailing  char- 
acteristic of  each  period  as  well  as  the  general  progress 
of  the  hundred  years.  Let  us,  then,  take  up  the 
consideration  of  these  periods  one  by  one  in  order : 

Preliminary,  1803-1859:  (i)  exclusion,  1803-1853; 
(2)  unlocking,  1853-1859. 

In  1803  there  was  no  apparent  sign  of  Christianity 
in  Japan  except  the  negative  evidence  of  the  anti- 


PREUMINARY   PERIOD,    1803-1859  3 

Christian  edicts  ^  on  the  bulletin  boards  of  the  empire. 
It  was  assumed,  moreover,  that  Christianity  was  prac- 
tically extinct ;  that  the  persecutions,  capped  by  the 
slaughter  of  the  Shimabara  rebellion,  had  extermi- 
nated the  Japanese  Catholics,  and  that  the  rigid  policy 
of  exclusion  pursued  by  the  Tokugawa  government 
had  prevented  foreign  priests  from  entering  Japan. 
That  this  policy  had  not  been  completely  successful 
is  evident  in  the  case  of  Father  Sidotti,  a  Sicilian 
priest,  who  succeeded  in  reaching  Japan  in  1709,  but 
was  so  carefully  quarantined  that  his  "  pestilential 
doctrines  "  did  not  spread  among  the  people.  It  is, 
therefore,  quite  accurate  to  state  that  in  1803  Chris- 
tianity was  practically  extinct  in  Japan.  It  had  abso- 
lutely no  influence  upon  public  affairs  or  public  opin- 
ion. It  was  even  branded  as  a  "  wicked  teaching  " 
and  so    regarded    by  the  nation  as    a   whole.     And 

>  One  of  those  edicts  is  said  to  have  read  as  follows  :  "  So  long  as  the 
sun  shall  warm  the  earth,  let  no  Christian  be  so  bold  as  to  come  to 
Japan,  and  let  all  know  that  the  king  of  Spain  himself  or  the  Christian's 
God  or  the  great  God  of  all,  if  he  violate  this  command,  shall  pay  for  it 
with  his  head."  Another  ran  as  follows  :  "  Edict  of  1682. — The  Chris- 
tian religion  has  been  prohibited  for  many  years.  If  any  one  is  sus- 
pected a  report  must  be  made  at  once.  Rewards  :  To  the  informer  of  a 
bateren  (father),  500  pieces  of  silver;  to  the  informer  of  an  iruman 
(brother),  300  pieces  of  silver  ;  to  the  informer  of  a  Christian  who  had 
once  recanted,  300  pieces  of  silver  ;  to  the  informer  of  a  Christian  or  a 
catechist,  300  pieces  of  silver ;  to  the  informer  of  a  family  who  shelters 
any  of  the  above,  300  pieces  of  silver,  the  above  rewards  will  be  given. 
If  any  one  will  inform  concerning  his  own  family  he  will  be  rewarded 
with  five  hundred  pieces  of  silver  or  according  to  the  information  he 
furnishes.  If  any  one  conceals  an  offender  and  the  fact  is  detected  then 
the  head  man  of  the  village  in  which  the  concealer  lives  and  the  'five 
men  company '  to  which  he  belongs  and  his  family  and  relatives  will  all 
be  punished  together." — Japan  Mail. 


4  CHRISTIANITY   IN    MODERN   JAPAN 

for  fifty  more  years  from  1803  this  exclusion  of 
Christianity  from  publicity  in  Japan  continued. 

It  may  also  be  affirmed  that  in  1803  there  was  no 
special  interest  among  Christians,  except  in  Roman 
Catholic  circles,  for  the  conversion  of  the  Japanese. 
The  first  English  missionary  society,  that  of  the  Bap- 
tists, only  about  ten  years  old,  was  especially  inter- 
ested in  the  work  of  Carey,  Marshman,  and  Ward  in 
India.  The  first  American  missionary  society,  the 
American  Board,  was  not  yet  organized.  Thus  in 
1803  spiritual  darkness  prevailed  in  Japan,  and  no 
special  desire  to  dissipate  that  darkness  had  arisen,  at 
least  among  Protestants.  The  man  who  at  that  date 
should  have  foreseen  and  prophesied  the  Christian- 
ization  of  Japan  would  not  unreasonably  have  been 
denounced  as  visionary,  as  a  wild  and  insane  prophet. 

But  within  less  than  a  quarter  of  a  century  from 
that  date,  1827,  we  hear  of  what  was  probably,  at 
least  so  far  as  material  in  hand  is  concerned,  the  first 
display  of  American  interest  in  mission  work  in 
Japan.  It  was  at  a  prayer  meeting  in  the  home  of  a 
Christian  merchant  in  Brookline,  Mass.,  and  after 
prayers  for  the  conversion  of  the  world  a  collection 
was  taken  up  and  designated  for  "  mission  work  in 
Japan."  This  seems  to  have  been  followed  by  other 
contributions  for  several  years,  until  the  whole 
amounted  to  more  than  six  hundred  dollars.  "  By 
the  time  the  American  Board  commenced  its  work  in 
Japan  this  money,  which  had  been  committed  to  its 
care,  amounted,  with  accrued  interest,  to  over  four 
thousand  dollars."  ' 

*  Gary's  "Japan  and  its  Regeneration,"  pp.  76,  77. 


PRELIMINARY   PERIOD,    1803-1859  5 

Just  two  years  later  there  occurred  in  Japan  an 
event  which  showed  the  persistency  of  the  gospel 
and  real  faith  in  surviving  opposition  and  persecu- 
tion, for  in  1829,  ^t  is  ^^i^)  seven  Christians  were 
crucified,  although  the  place  of  martyrdom  is  not 
stated.     (Osaka  ?) 

When  another  two  years  had  passed  away  (1831), 
twenty  Japanese  sailors,  wrecked  on  the  Philippine 
Islands,  were  found  to  have  in  their  possession  "  Chris- 
tian medals,"  which  they  regarded  with  great  rever- 
ence, and,  they  said,  had  been  handed  down  by  their 
ancestors/ 

More  than  a  decade  later,  1844,  a  French  priest  and 
a  native  catechist  were  carried  to  the  Loo  Choo  Islands 
and  allowed  by  the  king  to  remain,  but  kept  under 
strict  surveillance.^  About  ten  years  later  still,  1855, 
there  were  Roman  Catholic  priests  waiting  in  the  Loo 
Choo  Islands  for  the  opportunity  to  enter  Japan  as 
soon  as  permission  of  residence  there  should  be  granted. 

But,  to  go  back  a  little.  In  1846  Doctor  Bettel- 
heim,  representative  of  a  missionary  society  formed 
by  officers  of  the  British  navy,  got  into  the  Loo  Choo 
Islands  and  labored  there  for  a  few  years  with  great 
difficulty  and  little  apparent  success.  It  must  have 
been  about  this  time  that,  "  though  the  living  preacher 
was  excluded  from  Japan,  it  was  hoped  that  some 
way  might  be  found  for  the  entrance  of  the  living 
word."  ^  Some  Japanese,  whom  their  government 
would  not  receive  when  an  attempt  was  made  in  1837 
to  return  them  to  their  native  land,  worked  with 

^  Gary's  "Japan  and  its  Regeneration,"  pp.  76,  77. 
^  Ibid.,  p.  76.  *  Ibid.,  p.  77. 


6  CHRISTIANITY    IN    MODERN   JAPAN 

Gutzlaff  and  S.  Wells  Williams  iu  Macao  in  the  trans- 
lation of  the  New  Testament.  Doctor  Bettelheim  also 
did  work  of  this  kind. 

It  would  not  of  course  be  extravagant  in  this  con- 
nection to  take  into  consideration  the  various  attempts 
made  by  foreign  nations  from  1803  to  1853  to  open 
commercial  relations  with  Japan,  for  such  attempts, 
if  successful,  would  have  resulted,  by  breaking  down 
the  old  policy,  in  opening  the  way  for  the  introduc- 
tion of  the  gospel.  Merchants  and  missionaries, 
though  generally  different  in  purpose  and  character, 
are  often  mutually  helpful.  But,  inasmuch  as  these 
attempts  proved  abortive  and  our  space  is  limited,  we 
must  be  content  with  this  statement  and  refer  those 
interested  to  historical  works. 

We  come  now  to  a  consideration  of  Perry's  success- 
ful attempt  to  open  Japan.  This  is  important,  first, 
because  it  was  the  initial  event  in  the  period  of  "  un- 
locking," 1853-1859,  a  period  practically  synchronous 
with  that  called  "  treaty-making  "  in  the  secular  his- 
tory of  Japan.  But  Perry's  expedition  is  also  impor- 
tant because  it  contained  an  indirect  religious  element. 
This  must  be  called  "  indirect,"  because  Commodore 
Perry  took  pains  to  assure  the  Japanese  that  he  in- 
tended no  interference  in  their  religious  affairs.  But 
he  also  claimed  logically  the  right  to  have  no  inter- 
ference with  his  religious  principles  and  practices. 

Therefore,  although  the  Japanese  desired  on  Sun- 
day, July  10,  1853,  to  continue  communication.  Perry 
declined  to  allow  any  visitors  on  shipboard,  and  based 
his  declination  on  the  sole  ground  that  it  was  the  Chris- 
tian Sabbath.     Nor  was    he  satisfied  with  merely  a 


PRELIMINARY   PERIOD,    1803-1859  7 

negative  observance  of  the  holy  day,  but  he  held  divine 
worship,  as  was  his  wont,  on  board  the  ships.  This 
was  undoubtedly  the  first  Protestant  service,  with 
hymn,  prayer.  Scripture  reading,  and  sermon,  held  in 
Japan  in  modern  times/ 

Perry's  expedition  is  related  to  our  subject  also 
because  among  the  sailors  of  his  fleet  was  Jonathan 
Goble,  who  afterward  became  a  Baptist  missionary 
and  was  thus  the  first  Protestant  missionary  to  Japan 
to  set  foot  on  Japanese  soil. 

The  year  1855  deserves  a  star  in  the  chronological 
table  of  Christianity  in  Japan,  for  it  was  in  that  year 
when  Wakasa-no-Kami  happened  to  pick  up  from  the 
waters  of  Nagasaki  harbor  a  strange  book.  It  turned 
out  to  be  a  Dutch  New  Testament,  and  it  aroused  a 
deep  interest  in  the  story  of  the  gospel  that  led  to  the 
conversion  of  himself  and  others  of  his  family.  Thus, 
although  he  did  not  receive  baptism  till  later  than 
others  (1866),  he  was  probably  the  first  Japanese 
convert  to  Protestantism  in  New  Japan.^ 

It  is  pleasant  to  be  able  to  record  the  fact  that  Hon. 
Townsend  Harris,  the  first  United  States  minister  to 
Japan,  like  Commodore  Perry,  was  a  Christian  who 
set  a  good  example  and  let  his  light  shine.     He  also 

^  For  fuller  account  of  this  impressive  event  see  Griffis'  "Matthew 
Calbraith  Perry,"  pp.  323-325,  The  first  stanza  of  the  hymn  sung  on 
that  occasion  is  as  follows  : 

Before  Jehovah's  awful  throne. 

Ye  nations  bow  with  sacred  joy  ; 
Know  that  the  Lord  is  God  alone  ; 

He  can  create  and  he  destroy. 

*  This  was  believed  correct  when  first  written.  A  note  from  Rev.  J.  H. 
Ballagh,  however,  makes  the  correction  that  the  first  baptism  was  that  of  a 
convert  who  later  became  a  teacher,  and  took  place  in  November,  1864. 


8  CHRISTIANITY   IN   MODERN  JAPAN 

scrupulously  observed  the  Sabbath  and  on  every  Sun- 
day read  aloud  the  Episcopal  service.  He  remarks 
in  his  diary ^:  "I  am  probably  the  first  resident  of 
Japan  who  ever  used  that  service.  How  long  will  it 
be  before  that  same  service  will  be  used  in  Japan  in 
consecrated  churches  ?  "  On  Sunday,  December  6, 
1857,  he  enjoyed  another  distinction,  because  "  this 
was  beyond  doubt  the  first  time  that  the  English 
version  of  the  Bible  was  ever  read  or  the  American 
Protestant  Episcopal  service  ever  repeated  in  this 
city  "  (Yedo,  now  Tokyo).  ^ 

To  Harris  belongs  also  the  honor  of  getting  incor- 
porated into  the  first  treaty  of  trade  and  commerce 
negotiated  by  New  Japan  with  a  foreign  country  a 
clause  which  "provides  for  the  free  exercise  of  their 
religion  by  the  Americans,  with  the  right  to  erect 
suitable  places  of  worship,  and  that  the  Japanese 
would  abolish  the  practice  of  trampling  on  the  cross."  ^ 

By  this  and  other  treaties  in  1858  and  1859  Japan's 
door  was  unlocked  and  opened,  never  to  be  closed 
again  to  the  gospel  of  Jesus  Christ.  And  in  1859 
through  this  "  open  door  "  the  first  missionaries,  both 
Protestant  and  Roman  Catholic,  entered  New  Japan 
to  make  preparations  for  its  evangelization. 

1  "Townsend  Harris"  (Griffis). 


CHAPTER  II 

PERIOD   OP  PREPARATION,    1859-1873 

THE  treaties  which  had  been  concluded  in  1858 
with  several  foreign  nations  did  not  go  into 
effect  till  July,  1859.  Before  that  time  "  reconnoiter- 
ing  trips  "  were  made  to  Japan  by  persons  interested 
in  the  establishment  of  missions  in  the  newly  opened 
country ;  but  such  persons  could  only  make  limited 
visits  to  Nagasaki  or  Shimoda.  "When,  however,  the 
treaties  went  into  effect  permanent  residence  was  al- 
lowed to  foreigners  in  several  ports  and  "  conces- 
sions." At  the  beginning  of  the  period  under  con- 
sideration, these  "  open  ports "  were  only  three  in 
number — Nagasaki,  Kanagawa  (or  Yokohama),  and 
Hakodate,  but  before  the  period  closed  Hyogo  (or 
Kobe),  Osaka,  and  Niigata  had  been  included,  and 
foreigners  were  allowed  in  certain  "  concessions  "  of 
Kyoto  and  Yedo  (Tokyo). 

It  is  needless  to  say  that  missionaries  came  to  re- 
side in  Japan  just  as  soon  as  allowable.  The  Prot- 
estants who  first  landed  in  Japan  in  the  capacity  of 
missionaries  were  Rev.  J.  Liggins  and  Rev.  C.  M. 
Williams  (later  bishop),  of  the  American  Protestant 
Episcopal  Church.  In  fact  they  reached  Nagasaki  a 
month  or  two  before  the  treaties  went  into  effect.^ 

1  These  two  pioneer  missionaries  are  still  living,  although  neither  is  at 
present  in  Japan.  Bishop  Williams  resided  in  Japan  till  December,  1903, 
when  he  returned  to  the  home  land. 


lO  CHRISTIANITY    IN    MODERN   JAPAN 

f  In  the  fall  of  1859  ^^e  missionary  force  was  in- 
creased by  the  arrival  of  J.  C.  Hepburn,  m.  d.,^  of  the 
Presbyterian  Church  North,  in  October,  and  Rev.  S. 
R.  Brown,^  D.  B.  Simmons,  M.  d.,^  and  Rev.  G.  F. 
Verbeck,^of  the  Dutch  Reformed  Church,  in  Novem- 
ber. In  the  spring  of  i860  Rev.  Jonathan  Goble,  of  the 
American  Baptist  Free  Missionary  Society,  arrived.     ,• 

During  the  first  decade,  1859-1869,  of  the  gospel' 
in  New  Japan,  these  four  American  missions  were  the 
only  Protestant  societies  at  work  there,  but  the  per- 
sonnel of  the  missions  was  largely  changed  through 
removal,  transfer,  death,  and  reinforcements.  In  1869 
the  Church  Missionary  Society  (British)  and  the 
American  Board  of  Commissioners  for  Foreign  Mis- 
,^     sions  entered  the  Japanese  field. 

Roman  Catholic  missionaries  too,  re-entered  Japan 
as  soon  as  possible.  In  1862  the  church  in  Yokohama, 
and  in  1865  that  at  Nagasaki,  were  dedicated.  In 
connection  with  the  latter  service  occurred  a  mar- 
velous event  which  Pope  Pious  IX.  honored  by  the 
appointment  of  a  "greater  double  feast"  to  be  cele- 
brated forever  in  Japan  under  the  name  of  "  The 
Finding  of  the  Christians."  For  it  was  no  less  an 
event  than  the  discovery  of  thousands  of  Christians 
who  had  kept  their  ancestral  faith  in  secret,  but  dis- 
closed themselves  after  the  dedication.^  And  in  the 
following  year,  1866,  the  Nagasaki  priest.  Father 
Petitjean,  was   appointed  vicar-apostolique  of  Japan. 

^  Still  surviving,  in  America.  '  Deceased. 

^  For  details  of  this  discovery,  see  Gary's  "Japan  and  its  Regenera* 
tion,"  pp.  79-81,  and  Ritter's  "History  of  Protestant  Missions  in 
Japan,"  App. 


PERIOD   OF   PREPARATION,    1859-1873  II 

Moreover,  it  was  in  1864  that  Father  Nicolai  came 
to  Japan,  but  about  ten  years  later  when  the  Russian 
Church  formally  began  work  in  that  country. 

Inasmuch  as  the  anti-Christian  edicts  were  still  upon 
the  bulletin  boards,  and  were  even  specially  renewed  in 
1868  by  the  new  imperialism  of  the  restored  emperor,^ 
public  Christian  work  was  attended  with  great  diffi- 
culty and  serious  dangers.  Meetings  might  be  held  in 
such  places  as  the  Catholic  and  Protestant  churches, 
constructed  partly  at  least  for  the  services  of  Occidental 
Christians ;  or  even  in  the  United  States  Legation,  as 
when  the  first  formal  service  in  Yedo  was  held. 

But  such  services  were  attended  almost  entirely  by 
foreigners,  for  Japanese,  if  caught  there,  would  be  in 
danger  of  losing  their  lives.  The  old  inherited  prej- 
udice against  Christianity  was  still  omnipotent,  and 
even  frightened  Japanese  away  from  positions  like 
that  of  teacher  of  the  vernacular  to  the  missionaries. 

The  man  employed  by  Rev.  Mr.  Ensor  as  a  teacher  was  ar- 
rested in  1870,  and  remained  in  prison  for  two  and  a  half  years. 
The  next  year  Rev.  O.  H.  Gulick'  s  teacher  was  arrested,  together 
with  the  latter' s  wife.  For  a  long  time  it  was  impossible  to  find 
where  they  had  been  sent.  The  teacher  died  a  few  months  later 
in  prison.  In  1872  a  person  who  assisted  Mr,  Gulick  to  rent  a 
house  in  Kyoto  was  arrested  and  charged  with  the  offense  of 
trying  to  have  the  city  opened  to  Christianity,  He  and  his 
family  were  imprisoned  in  his  own  house.  ^ 

^  Two  of  these  new  edicts  ran  as  follows:  "The  evil  sect,  called 
Christian,  is  strictly  prohibited.  Suspicious  persons  should  be  reported 
to  the  proper  officers  and  rewards  will  be  given,"  "With  respect  to 
the  Christian  sect,  the  existing  prohibition  must  be  strictly  observed. 
Evil  sects  are  strictly  prohibited." 

^  From  Cary's  "Japan  and  its  Regeneration,"  pp.  85,  86. 


13  CHRISTIANITY   IN    MODERN   JAPAN 

Thus  the  chief  work  of  this  period  was  necessar- 
ily very  quiet  and  private,  and  consisted  mainly  in 
studying  the  language  and  in  gradually  overcom- 
ing the  prejudice  against  foreign  things.  The  latter 
was  accomplished  in  different  ways,  but  largely  by 
English  teaching,  dispensary  work,  tactful  conduct, 
and  holy  living. 

This  was,  of  course,  a  period  of  "  firsts "  in  the 
records  of  Japanese  Christendom.  In  1864  occurred 
the  first  baptism,  that  of  Yano  Riyu,  by  Rev.  J.  H. 
Ballagh,  in  Yokohama.  The  second  baptism  was 
that  of  Wakasa-no-Kami  and  brother,  by  Doctor  Ver- 
beck,  in  Nagasaki  in  1866.  The  following  year  saw 
the  publication  of  the  first  tract,  "  Easy  Introduction 
to  Christian  Doctrine,"  and  the  first  dictionary,  that 
of  Doctor  Hepburn,  whose  work  stood  so  long  without 
a  rival  in  the  field.  In  1869  the  first  lady  missionary, 
Miss  Mary  Kidder,  now  Mrs.  E.  Rothesay  Miller, 
arrived  ;  and  in  1870,  after  a  short  stay  in  Niigata, 
she  took  over  in  Yokohama  Mrs.  Hepburn's  classes 
for  girls,  and  afterward  opened  a  school  which  later 
developed  into  the  present  well-known  Ferris  Semi- 
nary. The  first  mission  school,  however,  according 
to  Doctor  Verbeck  in  his  paper  before  the  Osaka  Con- 
ference, was  that  begun  by  Rev.  Christopher  Car- 
rothers  in  Yedo,  or  Tokyo,  in  1869.  The  first  portion 
of  Scripture  published  in  Japan  in  the  Japanese  lan- 
guage, was  a  translation  of  Matthew  by  Rev.  J.  Goble 
in  1871.  And  in  1872  was  founded  in  Yokohama, 
by  Mrs.  Mary  Pruyn  and  others,  the  well-known 
"Home,"  which  has  been  the  "spiritual  birthplace" 
of  so  many  Japanese  women. 


PERIOD   OF   PREPARATION,    1859-1873  13 

As  we  now  look  back  from  our  present  vantage- 
ground  upon  this  early  period,  we  are  greatly  im- 
pressed with  the  idea  that  the  strict  enforcement  of 
the  anti-Christian  edict,  by  the  new  and  supposedly 
liberal  government,  from  1868  to  1871,  was  but  the 
final  dark  trial  before  the  bright  triumph  that  was 
soon  to  follow.  It  was,  for  instance,  in  1872  that  the 
government  grants  were  withdrawn  entirely  from 
Buddhist  and  partly  from  Shinto  priests  and  tem- 
ples. It  was  in  that  same  year  that  the  Gregorian  or 
Christian  Calendar  was  adopted,  to  go  into  effect  from 
January  i,  1873.  Still  earlier  than  that,  in  1869,  the 
new  young  emperor  had  taken  his  "  charter  oath  " 
that  public  opinion  should  be  consulted  and  wisdom 
and  ability  should  be  sought  after  in  all  quarters  of 
the  world.  In  187 1  feudalism  was  abolished,  and 
outcasts  were  removed  from  the  category  of  "  beast," 
as  they  had  been  classed  under  the  old  regime,  and 
admitted  to  the  ranks  of  human  beings.  A  postal 
system,  telegraphs,  railways,  docks,  newspapers,  educa- 
tional institutions,  etc.,  were  all  established,  as  inci- 
dental preparation  in  Christian  civilization  ;  for  these 
things  broadened  the  horizon  of  the  Japanese  and 
brought  them  into  closer  contact  with  the  nations  of 
Christendom  and  'instructed  them  in  Christian  ideas 
and  ideals.  On  this  general  subject  we  add  a  few 
words  from  Doctor  Verbeck,  than  whom  no  one  is 
better  qualified  to  speak  : 

The  general  breaking  loose  from  ancestral  traditions  and  the 
very  subversion  of  the  old  foundations  of  society,  prepared  this 
naturally  receptive  people  in  a  remarkable  way  for  the  introduction 
of  the  gospel. 


14  CHRISTIANITY   IN    MODERN   JAPAN 

But  the  hopeful  movements  were  not  all  indirect ; 
there  was  also  direct  encouragement ;  for  1872  is  the 
date  of  the  first  Japanese  prayer  meeting  and  the  first 
Japanese  church.  The  usual  week  of  prayer  in  Jan- 
uary of  that  year  was  repeated  after  the  old-style  New 
Year  in  February,  and  continued  for  three  months 
until  the  end  of  the  school  year.  At  the  very  first 
meeting,  and  "  for  the  first  time  in  the  history  of  the 
nation  [several  suppliants]  were  on  their  knees  in  a 
Christian  prayer  meeting,  entreating  God  .  .  .  that  he 
would  give  his  Spirit  to  Japan  as  to  the  early  church 
and  to  the  people  around  the  apostles."  And  on 
March  10,  1872,  the  first  Japanese  Christian  church 
was  organized  in  Yokohama  with  eleven  members, 
under  the  name  of  "  Church  of  Christ  in  Japan." 

This  church  was  not  at  the  outset  a  denominational 
organization,  although  its  form  of  government  was 
rather  presbyterial.  But  it  is  now  known  as  the 
Kaigan  Kyokwai^  Seashore  Church,  and  is  one  of  the 
churches  of  the  Nippon  Kiristito  Kyokwai^  The  Church 
of  Christ  in  Japan.  Its  creed  was  "  a  simple  evangel- 
•ical "  one,  of  which  the  first  article  read  as  follows : 

Our  church  does  not  belong  to  any  sect  whatever  ;  it  believes 
only  in  the  name  of  Christ  in  whom  all  are  one  ;  it  believes  that 
all  who  take  the  Bible  as  their  guide,  and  who  diligently  study  it, 
are  the  servants  of  Christ  and  our  brethren.  For  this  reason  all 
believers  on  earth  belong  to  the  family  of  Christ  in  the  bonds  of 
brotherly  love. 

Another  sign  of  the  endeavor  of  the  various  mis- 
sionary societies  for  co-operation  is  manifested  in  the 
first  conference,   held    at   Yokohama   in    September, 


PERIOD   OF  PREPARATION,    1859-1873  15 

1872.  "  The  less  than  twenty  missionaries  who  at- 
tended it  comprised  nearly  all  who  were  then  in 
Japan."  A  plan  of  union  of  the  Congregational, 
Presbyterian,  and  Reformed  work  was  agreed  upon,  j 
but  failed  to  obtain  the  approval  of  the  home  Boards. 
The  principal  purpose  and  business  of  this  conference 
was  "  to  devise  means  for  expediting  the  translation 
of  the  New  Testament,  as  well  as  to  call  forth  an  ac- 
tive interest  in  it,"  and  the  result  was  the  organiza- 
tion of  a  "translation  committee." 

February  19,  1873,  should  be  a  red-letter  date  in 
the  chronology  of  Christianity  in  Japan  ;  for  on  that 
day  was  issued  the  decree  which  removed  the  edicts 
against  Christianity  from  the  official  bulletin  boards 
of  the  empire.  This  was  the  first  step  toward  religious 
toleration  and  liberty  of  conscience  in  Japan. 

Toward  the  close  of  this  period  "  the  sphere  of  the 
missionaries'  opportunities  was  much  enlarged." 

Several  had  been  engaged  as  instructors  in  the  pubhc  schools  ; 
students  could  be  induced  to  live  at  the  homes  of  the  mission- 
aries ;  schools  established  and  conducted  on  a  Christian  basis 
could  be  opened  ;  Bible  classes  could  be  formed  .  .  .  and  the 
people  generally  came  to  be  in  a  great  measure  accessible  to 
various  direct  evangelistic  efforts. 

The  statistics  of  this  period  are  far  from  encourag- 
ing, but  should  not  be  neglected.  It  is  stated,  for  in- 
stance, that  there  were  only  about  fifteen  converts 
during  those  fourteen  years,  an  average  of  little  more 
than  one  per  year.  But  figures  do  lie  sometimes  ;  or  at 
least  they  do  not  represent  the  whole  truth,  but  only 
a  very  small  fraction  of  it.     The  real  results  of  the 


l6  CHRISTIANITY   IN   MODERN   JAPAN 

labor  of  this  period  have  been  well  stated  in  Doctor 
Verbeck's  paper  before  the  Osaka  Conference,  and 
may  be  summarized  as  follows  : 

(i)  The  missionaries,  as  a  body,  had  gained  the 
confidence  and  respect  of  the  people.  (2)  The  people 
no  longer  regarded  Christianity  with  horror  and 
aversion.  (3)  Thousands  of  volumes  of  Chinese 
Bibles  and  other  Christian  literature  had  been  circu- 
lated. (4)  The  Japanese  language  had  been  dili- 
gently studied.  (5)  Much  useful  literary  work  had 
been  done.  (6)  Translation  of  the  Scriptures  was  well 
initiated.  (7)  Much  dispensary  work  had  been  done. 
(8)  Education  of  the  youth  of  both  sexes  had  made  a 
small  beginning.  (9)  Foreign  communities  were  reg- 
ularly supplied  with  preaching.  (10)  Many  earnest 
prayers  and  supplications  had  been  offered.  (11)  One 
joyful  day  of  harvest  had  come  toward  the  close  of 
the  period. 

These  results,  though  they  "  cannot  be  either  ac- 
curately measured  or  expressed  in  precise  terms  "  on 
account  of  their  being  "  of  an  entirely  moral  nature," 
are  nevertheless  of  "  paramount  importance."  They 
certainly  represent  thorough  preparation  for  the  work 
to  come. 


CHAPTER  III 

PERIOD   OF   FOUNDATIONS,  1873-1883 

THIS  period  was  ushered  in  under  most  encour- 
aging circumstances,  and  continued  to  fulfill  the 
promise  of  its  beginning.  The  opening  year,  1873, 
was  the  first  one  of  the  Gregorian,  or  Christian,  calen- 
dar to  be  officially  recognized.  It  was  also  the  year, 
as  already  noted  in  the  preceding  chapter,  in  which 
the  edicts  against  Christianity  were  removed  from  the 
bulletin  boards ;  so  that  the  government  no  longer 
officially  branded  the  Christian  religion  as  an  "evil 
doctrine."  This  step  was  taken  in  accordance  with 
the  cabled  advice  of  the  Iwakura  embassy,  while  still 
in  Europe.  And  in  the  fall  of  that  year  this  embassy 
returned  from  the  trip  abroad  and  at  once  began  to 
recommend  a  more  liberal  and  progressive  policy.  It 
is  true  that  there  were  attempts,  abortive  but  costly, 
like  the  Saga  and  the  Satsuma  rebellions,  1875  and 
1877,  to  check  this  progressive  policy.  But  in  gen- 
eral it  maintained  itself  throiighout  the  period  and 
made  its  influence  manifest  in  marvelous  transforma- 
tions in  society,  business,  and  administration.  The' 
promise  of  1878  to  establish  prefectural  assemblies  was 
carried  out  in  two  years  ;  and  these  assemblies  became 
training  schools  in  local  self-government  and  political 
science.  And  it  was  in  1880  that  new  codes  modeled 
somewhat  along  the  lines  of  the  codes  of  Christendom 

were  promulgated.     In  1881  the  promise  of  constitu- 

B  17 


l8  CHRISTIANITY   IN    MODERN   JAPAN 

tional  government  was  made ;  in  the  following  year 
political  parties  began  to  be  organized.  All  these  re- 
forms were  for  the  purpose  of  bringing  Japan  more  in 
touch  and  sympathy  with  Christian  civilization,  and 
served  to  dissipate  prejudice  against  the  gospel. 

This   period    was   also   one   of    large    increase   in 
the  number  of  missionaries  as  well  as  in  the  num- 
ber of  missionary  societies  represented.      The  year 
fi873,  according  to  Doctor  Verbeck,  is  "remarkable 
;  for    having    witnessed    the   arrival    of    by    far    the 
j  largest  number    [twenty-nine]    of   missionaries  that 
■  ever  came  to  Japan  in  any  one  year,  either  before  or 
after."  ^     This  great  increase  practically  doubled  the 
number  of  missionaries  and  of  missionary  societies. 
The  year   1877  is  another  star  year  with  an  increase 
of  twenty  new  missionaries.     A  list  of  names  may 
not  be  particularly  interesting,  but  it  may  be  unusu- 
ally instructive  ;  and  the  list  of  Christian  organiza- 
tions entering  Japan  during  the  decade  under  con- 
sideration includes  the  twenty  names  given  below.^ 

1  Written  in  1883. 

*  1873.  Methodist  Episcopal  Church  North ;  Methodist  Church  of 
Canada  (British)  ;  Society  for  the  Propagation  of  the  Gospel ;  Seamen's 
Union  ;  and  the  American  Baptist  Missionary  Union,  taking  over  the 
'work  of  the  American  Baptist  Free  Missionary  Society.  1874.  Edin- 
burgh Medical  Missionary  Society  ;  the  United  Presbyterian  Church  of 
Scotland  ;  and  American  Tract  Society.  1875.  National  Bible  Society 
of  Scotland.  1876.  British  and  Foreign  Bible  Society  ;  American  Bible 
Society  (the  first  to  have  an  agent  on  the  field)  ;  the  Evangelical  Associ- 
ation of  North  America  ;  and  London  Religious  Tract  Society.  1877. 
Cumberland  Presbyterian  Church  of  North  America.  1878.  Evangeli- 
cal Alliance.  1879.  English  Baptists  and  (German)  Reformed  Church 
of  the  United  States.  1880.  Methodist  Protestant  Church  of  America 
and  Young  Men's  Christian  Association.      1882.  Scripture  Union. 


PERIOD   OF   FOUNDATIONS,    1873-1883  19 

At  the  close  of  1872  there  were  only  thirty-one 
missionaries  on  the  field ;  just  ten  years  later  there 
were  one  hundred  and  forty-five.  It  is  scarcely  neces- 
sary to  add  that  such  a  tremendous  increase  in  the 
number  of  missionaries  and  the  kinds  of  Christian 
activity  gave  a  mighty  impulse  to  the  work  and  great 
encouragement  to  the  workers. 

Another  foundation  of  the  greatest  importance  to 
Christian  work  in  Japan,  was  laid  during  this  period 
in  the  translation  of  the  Bible.  At  the  Yokohama 
conference  in  1872  a  translation  committee  (for  the 
New  Testament)  had  been  appointed  ;  it  began  its 
labors  in  1873  and  completed  them  in  1880.  In  the 
meantime,  however,  Nathan  Brown,  d.  d.,  had  com- 
pleted what  may,  for  the  sake  of  convenience,  be 
called  a  Baptist  version  of  the  New  Testament.  In 
1878  a  translation  committee  for  the  Old  Testament 
was  appointed  at  a  "  delegate  convention  "  of  Protes- 
tant missionaries  in  Tokyo  ;  but  in  1880  a  new  com- 
mittee was  chosen,  which  did  not  complete  its  labors 
till  1888,  in  the  next  period.  Since,  however,  the 
largest  part  of  the  translation  work  was  done  in  the 
period  under  consideration  ;  since  three  Bible  socie- 
ties, two  tract  societies,  and  the  Scripture  Union 
began  work  in  Japan  in  the  same  period  ;  and  since 
tracts,  books,  and  magazines  began  to  be  circulated, 
it  seems  quite  proper  to  call  this  a  period  of  founda- 
tions in  Japanese  Christian  literature. 

This  was  also  pre-eminently  a  period   for  laying 
foundations  in  the  very  important  work  of  Christian 
education.      In  1874  S.  R.  Brown,  d.  d.,  opened  in| 
Yokohama  the  first  theological   class,   composed  of  | 


20  CHRISTIANITY    IN    MODERN   JAPAN 

some  of  the  present  leaders  of  the  Christian  church 
in  Japan.  In  the  same  year  Graham  Seminary 
(Presbyterian),  now  well  known  as  Joshi  Gaktiin^  was 
established  in  Tokyo.  The  next  year  is  the  date  of 
the  founding  of  the  Doshisha  in  Kyoto,  Kobe  College 
(Female),  and  Ferris  Seminary,  Yokohama.  In  the 
following  year,  1875,  Miss  Kidder  established,  in 
Tokyo,  the  first  Baptist  school  for  girls.  In  1877  a 
Presbyterian  Theological  Seminary  was  started  in 
Tokyo ;  the  following  year  the  Baikwa  Jo  Gakko^ 
the  Congregationalist  Girls'  School  in  Osaka,  was 
opened  ;  and  in  1879  the  Kwassui  Jo  Gakko  (Method- 
ist), Nagasaki,  was  founded.  The  now  well-known 
Aoyama  Gaknin  (Methodist),  which  has  grown  into  a 
large  institution  with  several  departments,  may  be  said 
to  have  been  born  in  1882,  when  the  present  capacious 
grounds  were  purchased  on  the  outskirts  of  Tokyo. 
This  list  is  not  intended  to  be  complete ;  but  proba- 
bly it  is  sufficiently  illustrative  of  the  point  of  the 
paragraph. 

The  foundation  of  the  present  great  eleemosynary^, 
or  philanthropic,  work  of  Christianity  in  Japan  was 
also  laid  in  this  period  by  the  establishment  of  the 
first  Christian  hospital,  in  Tokyo,  in  1875,  and  of  the 
Akasaka  hospital,  also  in  Tokyo,  in  1882.  Concern- 
ing the  former,  the  following  may  be  interesting : 
"  Far  out  upon  the  sea  shone  its  banner  with  the  red 
sun  of  Japan  and  in  it  a  white  cross,  inviting  suffer- 
ers into  its  spacious,  cheerful  waiting  room,  on  the 
walls  of  which  were  hanging  the  Lord's  Prayer,  the 
Ten  Commandments,  and  the  Apostles'  Creed,  attract- 
ing the  attention  of  all  who  entered  the  room,  and 


PERIOD   OF   FOUNDATIONS,    1873-1883  21 

directing  the  thoughts  of  those  who  waited  for  the 
physician  of  the  body  to  Him  who  is  the  physician  of 
the  soul.  This  hall  was  also  used  for  the  instruction 
of  Japanese  medical  students,  and  for  religious  and 
scientific  lectures."  ^ 

It  may  not  be  improper  to  mention,  in  this  con-' 
nection,  the  establishment  in  1875  of  an  organization 
which,  although  at  first  independent,  afterward  became 
a  part  of  the  great  Red  Cross  Society,  and  although 
the  Japan  branch  was  not  started  under  direct  Chris- 
tian auspices,  its  inception  was  largely  due  to  Chris- 
tian influences.  Its  banner,  with  the  distinctive 
Christian  emblem,  naturally  suggests  the  gospel  of 
peace,  and,  as  it  floats  side  by  side  with  the  imperial 
banner  of  Japan,  it  is,  we  trust,  an  augury  of  the 
complete  Christianization  of  this  empire. 

This  was  also  the  period  of  the  foundations  of  a 
native  Christian  ministry  in  Japan.  Reference  has  al- 
ready been  made  to  classes  and  schools  for  the  training 
of  Christian  workers,  both  male  and  female.  In  1874 
occurred  the  first  ordination  of  a  Japanese  ;  and  the  . 
significance  of  this  event  is  not  at  all  lessened  by  the 
fact  that  it  occurred  in  Massachusetts.  For  "the 
first  of  his  race  to  take  upon  himself  this  office  "  of 
evangelist  was  none  other  than  the  devout  Neesima. 
The  first  Japanese  to  be  ordained  in  Japan  was  Sawa- 
yama,  in  1877.  The  further  development  of  native 
Christians  along  the  line  of  activity  is  to  be  seen  in 
the  establishment  of  home  mission  societies.  On 
the  other  hand,  their  connection  with  the  rest  of 
Christendom  was  enhanced  by  the  celebration  of  the 

^  Ritter's  "  Hist.  Prot.  Missions  in  Japan,"  p.  78. 


22  CHRISTIANITY    IN    MODERN   JAPAN 

Luther  jubilee.  This  period  had  many  "  firsts," 
of  which  some  have  ah'eady  been  mentioned.  In 
1873  the  first  church  in  the  capital,  Tokyo,  was 
organized.  On  December  27,  1875,  appeared  the  first 
issue  of  the  first  Christian  paper,  '■'' Shichi-icJii Zappo^^'' 
which  means  literally  "  Seven-one  Miscellany,"  and 
may  be  called  "Weekly  Miscellany."  It  was  in  1876 
that  Christian  Sabbath,  or  Sunday,  was  officially  pro- 
claimed a  day  of  rest  instead  of  the  ichi-roku  (ones- 
sixes),  the  first,  sixth,  eleventh,  sixteenth,  twenty-first, 
twenty-sixth,  and  thirty-first  of  each  month.  This 
meant,  of  course,  that  Sunday  became  a  holiday,  not 
a  holy  day.  Before  1880  preaching  services  had  been 
held  in  private  rooms  or  houses,  or  in  a  few  church 
buildings,  which  were  also  somewhat  private  ;  but  in 
that  year  were  held  the  first  Christian  open-air  mass 
meetings  in  Uyeno  Park,  Tokyo,  and  in  theatres 
in  Kyoto.  The  first  work  among  the  Ainus  also  fell 
in  this  period. 

In  1877  the  several  Presbyterian  and  Reformed 
churches  joined  in  the  organization  of  the  "United 
Church  of  Christ  in  Japan,"  ^  which  has  been  a 
mighty  power  in  the  empire. 

This  is  also  the  period  of  the  organization  of  the 
Kumamoto  Band,  the  Sapporo  Band,  and  the  Yoko- 
hama Band,  all  composed  of  earnest  young  men  who 
afterward  became  leaders  in  various  phases  of  Chris- 
tian activity. 

I     This  period  is  conveniently  ended   in   1883  with 
(the  Osaka  Missionary  Conference,  which  also  intro- 

1  It  is  now  called  simply  "The  Church  of  Christ  in  Japan  "  {Ni/ion 
Kirisuto  Kyokwai). 


PERIOD   OF   FOUNDATIONS,    1873-1883  23 

duces  US  to  the  next  period.  Ritter  writes  of  that 
conference  as  follows : 

In  it  the  different  lines  of  missionary  labor  of  this  period  come 
together,  so  to  speak,  in  one  central  point  ;  but  at  the  same  time 
this  conference  forms  the  starting  point  of  numerous  impulses  for 
a  new  and  exceedingly  fruitful  epoch  of  missionary  labor.  ' 

In  another  place  he  says  : 

At  the  close  of  this  period  evangelical  Christianity,  represented  at  f 
the  union  conference  in  Osaka  by  delegates  from  all  Protestant  / 
missionary  societies  laboring  in  Japan,  for  the  first  time  makes  ]. 
itself  felt  in  the  empire  as  one  integral  factor,  with  which  the  future  \ 
of  the  country  will  have  to  reckon. 


CHAPTER  IV 

PERIOD    OF   POPULARITY,    1883-1889 

WITH  the  foundations  so  well  laid  in  so  many 
lines  of  Christian  work,  as  set  forth  in  the 
preceding  chapter,  it  is  not  surprising  that  a  period  of 
unusual  activity,  extension,  and  popularity  followed. 
A  pro-foreign  sentiment  prevailed,  which  led  not  only 
to  the  wholesale  adoption  of  foreign  manners  and  cus- 
toms, the  introduction  of  the  English  language  into 
the  curricula  of  schools,  but  even  to  the  advocacy  of 
the  acceptance  of  Christianity  merely  as  a  matter  of 
good  policy,  because  by  such  a  course  Japan  would 
more  easily  win  her  much-desired  position  of  equality 
with  the  great  nations  of  Christendom.  Mr.  Fuku- 
zawa,  in  the  "y^V  Shhnpo  "  in  a  series  of  articles  in 
1884,  urged  that  "Japan  ought  to  accept  Christianity 
just  for  the  defense  of  its  national  characteristics  "  ; 
and  again  in  1885  he  reiterated  the  "dangerous 
watchword "  of  the  nominal  "  acceptance  of  Chris- 
tianity from  policy."  ^ 

Some  obstacles  in  the  way  of  the  progress  of  Chris- 
tianity were  removed  in  1884  by  official  enactment 
as  follows  : 

The  government  announced  that  the  State  priesthood  of  the 
Shinto  and  Buddhist  priests  had  been  abolished,  and  that  the 
right  to  appoint  and  dismiss  priests  had  been  transferred  to  the 
religious  superiors  of  the  respective  sects.     In  connection  with 

1  It  was  even  proposed  that  the  emperor  at  once  receive  baptism. 
24 


PERIOD   OF  POPULARITY,    1883-1889  25 

this  the  double  compulsion  of  having  to  register  in  the  parish 
books  and  of  interment  in  the  burial  grounds  of  the  native  re- 
ligious societies  was  abolished,  and  cemeteries  were  provided 
which  were  equally  accessible  to  believers  of  all  creeds.^ 

So  far  as  the  missionary  forces  were  concerned  this 
period  opened  as  the  last  one  closed,  as  stated  in  the 
preceding  chapter,  with  the  Osaka  Conference  of 
1883.     Again  we  quote  from  Ritter  :  ^ 

This  conference,  as  though  it  were  a  grand  review  of  mission ; 
forces  and  their  accomplishments,  held  in  sight  of  the  enemy, 
showed  to  the  astonished  Japanese,  by  the  harmonious  spirit  of 
its  transactions,  the  evangelical  church,  in  spite  of  its  manifest 
divisions,  as  a  mighty,  united,  spiritual  force  ;  and  at  the  same 
time  it  gave  to  the  work  of  the  missionaries  a  new  impetus,  as 
well  by  the  increased  consciousness  of  their  strength  and  union 
which  it  awakened  as  by  the  profitable  exchange  of  thought  on 
various  missionary  questions. 

The  results  of  this  conference  will  be  indicated 
further  on  in  this  chapter. 

This  short  period  was  one  of  large  increase  in  the 
number  of  societies  and  workers.  The  new  organ- 
izations to  enter  the  field  were  as  below.^ 

^  Hitter's  "  History  of  Protestant  Missions  in  Japan,"  p.  124. 

■-      *  Ibid.,  p.  102. 

'1883.  Disciples,  or  Church  of  Christ,  (The  Edinburgh  Medical  Mis- 
sionary Society  withdrew  in  1883. )  1885.  Presbyterian  Church  South,  U. 
S.  A.  ;  General  Evangelical  Protestant  Missionary  Society  of  Germany  ; 
American  Society  of  Friends.  1886.  American  Methodist  Episcopal 
Church  South  ;  Women's  Christian  Temperance  Union.  1887.  Chris- 
tian Church  of  America.  1888.  Unitarians  ;  Canadian  Church  Mis- 
sion ;  Berkeley  Temple  Mission  of  Boston  (united  in  1893  with  the 
American  Board  Mission).  1889.  Southern  Baptist  Convention  ;  and 
Christian  Alliance. 


26  CHRISTIANITY   IN    MODERN   JAPAN 

The  number  of  foreign  missionaries  was  more  than 
doubled,  and  the  number  of  stations  was  more  than 
quadrupled.  The  work  of  each  mission,  or  group  of 
missions,  was  unified  by  the  establishment  of  general 
conferences,  synods,  and  similar  bodies.  The  cause 
of  Christian  education  was  strengthened  by  the  open- 
ing of  such  institutions  as  Aoyama  Gakuin^  Meiji 
Gaktiiuy  Toyo  Eiwa  Gakko^  etc.,  and  by  the  expan- 
sion of  the  work  of  the  Doshisha^  with  the  idea  of 
making  it  a  Christian  university.  And  in  this  plan 
Mr.  Neesima  was  able  to  interest  not  merely  Chris- 
tian but  also  non-Christian  circles,  and  to  obtain  from 
the  latter  large  contributions  to  an  endowment  fund. 

This  was  the  period  of  increased  interest  in  tem- 
perance work  along  Christian  lines.  The  visit  of 
Mrs.  Mary  Clement  Leavitt  in  1886  gave  a  great 
impetus  to  this  phase  of  the  work  and  led  to  the  for- 
mation of  a  Woman's  Christian  Temperance  Union 
and  local  temperance  societies  in  Yokohama,  Hok- 
kaido, and  other  places.  Such  a  movement  could  not 
fail  to  arouse  a  deeper  interest  in  the  work  of  women 
for  women,  especially  as  the  society  displayed  activity 
in  social  reforms.  Ritter  has  remarked  on  the  "  re- 
markable phenomenon  that  at  first  the  number  of 
converted  women  was  far  behind  that  of  the  men." 
And  he  finds  "a  probable  explanation  in  the  depend- 
ence and  the  seclusion  of  Japanese  women,  and  .  .  . 
in  the  greater  reluctance  of  Japanese  women  ...  to 
step  aside  from  the  lines  of  popular  custom."     But 

^  The  school  was  not  formally  opened  on  the  present  location  till 
1884,  though  the  land  was  bought  in  1882,  and  the  school  had  been 
running  in  Yokohama  since  1879. 


PERIOD   OF   POPUI^ARITY,    1883-1889  27 

in  later  years  the  proportion  of  converts  "  seems  more 
in  favor  of  women." 

It  was  in  1887  that  the  Okayama  Orphan  Asyhim 
was  founded  by  Mr.  Ishii,  the  Japanese  George  Miiller. 

In  1888  the  work  of  Scripture  translation  was  fin- 
ished by  the  completion  of  the  Old  Testament,  and  1 
a  Japanese  Bible  thus  became  a  fact. 

The  subject  of  union  was  one  of  the  burning  ques-- 
tions  of  this  period.  The  spirit  of  unity  manifested 
in  the  Osaka  Conference  was  one  that  could  not  be 
entirely  lost,  and  displayed  itself  in  various  ways. 
In  the  following  year  the  various  Episcopal  bodies 
formed  a  union  in  one  Japanese  church  known  as  the 
Seikokwai  (Holy  Catholic  Church).  And  the  years 
from  1886  to  1889  were  the  Olympiad  during  which 
occurred  the  earnest  attempt  to  bring  about  the  union 
of  the  Itchi  Kyokwai^  under  which  name  the  Presby- 
terian and  Reformed  bodies  had  been  organized  since 
1877,  and  the  Kunii-ai  Kyokwai^  the  name  adopted 
in  1886  by  the  churches  more  or  less  affiliated  with  the 
work  of  the  American  Board.  And  although  this  effort 
culminated  in  complete  failure,  it  is  worthy  of  atten- 
tion because  it  illustrates  one  line  of  possibility  still 
before  the  Christian  churches  of  Japan.  It  is  interest-  \ 
ing  to  note  that  the  rock  on  which  the  plan  for  union 
split  was  not  doctrine  but  church  government.^ 

Another  work  which  emphasizes  the  co-operation 
and  unity  of  all   Christian  believers  is   that  of  the. 
Young  Men's  Christian  Association.     This  received 
an  unusual  impetus  from  the  visit  of  Mr.  L.  D.  Wish- 
ard  in  1889,  and  in  this  year  was  held  at  Kyoto  the 

^  See  Kilter's  "  History  of  Protestant  Missions  in  Japan,"  pp.  220-224. 


28  CHRISTIANITY   IN    MODERN   JAPAN 

first  Christian  summer  school,  modeled  after  that  at 
Northfield. 

This  was  the  period  in  which  the  word  "  revival " 
{rebaibarii)  was  introduced  into  the  Japanese  lan- 
guage, because  the  thing  itself  became  a  matter  of 
actual  experience.  This  too  was  an  outcome,  almost 
immediate,  of  the  Osaka  Conference.  In  that  city 
"all  the  denominations  held  for  four  weeks  union 
prayer  meetings,"  to  pray  especially  for  "  the  out- 
pouring of  the  Holy  Spirit."  And  "  these  prayer 
meetings  culminated  in  the  revivals  which  spread 
with  ever-increasing  power."  The  outpouring  of  the 
Holy  Spirit  was  felt  also  in  the  great  social  meeting 
of  Japanese  Christians  in  May,  1883.  In  the  Dosh- 
isha  in  1884  "  the  classes  spent  hours  together  in 
tears,  prayer,  or  praise."  The  Sendai  revival  in 
1886  and  the  Oita  revival  in  1888  are  worthy  of  spe- 
cial mention  on  account  of  the  unusual  meetings  and 
their  wonderful  experiences ;  but  it  must  be  remem- 
bered that  these  "  revivals  "  were  widespread.  And 
it  is  encouraging  to  observe  that  one  of  the  results  of 
the  revivals  was  "  a  growing  interest  in  Bible  study." 

It  will  not  seem  at  all  strange  that  all  this  activity 
on  the  part  of  Christians  and  the  popular  favor  with 
which  the  gospel  was  being  received  should  incite  the 
Buddhists  to  active  opposition.  The  latter  had  already 
learned  to  imitate  Christian  methods  of  work,  and 
established  schools  for  young  men  and  even  for  girls, 
associations,  orphanages,  temperance  societies,  sum- 
mer schools,  etc.  As  Ritter  aptly  remarks,  "invol- 
untarily we  are  reminded  of  the  downfall  of  Roman 
and  Greek  Paganism,  for  there  also  we  see  the  pagans 


PERIOD   OF   POPUIvARITY,    1883-1889  29 

exerting  themselves  to  keep  back  the  unavoidable 
breakdown  by  imitating  Christian  institutions."  And 
in  1888  and  1889  the  Buddhists  called  in  the  assist- 
ance of  an  ally,  the  great  American  theosophist, 
Colonel  Olcott,  who  made  a  tour  of  Japan.  But 
owing  to  dissatisfaction  between  him  and  the  Japa- 
nese Buddhists,  he  finally  canceled  engagements  and 
returned  to  Ceylon.^ 

This  period  may  be  fittingly  brought  to  a  close  in 
1889,  the  year  of  constitutional  government  and  local 
self-government.  The  new  constitution,  modeled  on 
that  of  Germany,  was  promulgated  on  February  11, 
1889.  This  "Magna  Charta"  of  Japan  granted  to 
the  Japanese  not  only  political  and  social  privileges, 
but  also  religious  liberty.  The  twenty-eighth  article 
of  that  constitution  reads  as  follows  :  "  Japanese  sub- 
jects shall,  within  limits  not  prejudicial  to  peace  and 
order,  and  not  antagonistic  to  their  duties  as  subjects, 
enjoy  freedom  of  religious  belief." 

The  establishment  of  local  self-government  in 
April,  1889,  is  also  worthy  of  special  mention  here, 
because  it  tended  to  spread  the  cause  of  liberty  and 
to  emancipate  the  mind  from  the  old  narrow  ideas 
and  prejudices.  Both  constitutional  government  and 
local  self-government,  moreover,  are  fruits  of  Christian 
civilization. 

'  See  Kilter's  "  History  of  Protestant  Missions  in  Japan,"  pp.  134-146. 


CHAPTER  V 

PERIOD    OF   REACTION,    1889-1899 

IT  is  natural  that  such  unusual  activity  as  was  por- 
trayed in  the  preceding  chapter  should  be  fol- 
lowed by  a  lull ;  for  it  is  a  law  of  psychics  as  well  as 
of  physics  that  action  and  reaction  are  equal.  The 
causes  of  the  reaction  in  Japan  were  partly  internal 
and  partly  external,  partly  intellectual  and  partly 
social  and  political.  For  it  should  be  clearly  under- 
stood that  the  apathy  which  prevailed  for  a  time  with 
reference  to  Christianity  was  but  one  phase  of  a 
reaction  against  foreign  ideas  all  over  the  empire. 

Nor  was  this  reaction  at  all  abnormal  ;  it  was  the 
natural  result  of  various  easily  explained  causes.  In- 
deed, it  might  even  be  said  that  the  previous  condition 
of  affairs  was  unnatural.  There  had  been  such  a 
rage  and  craze  for  things  foreign  that  occidentalizing 
was  carried  to  an  extreme.  It  seemed  to  be  sufficient 
to  say  that  anything  was  foreign  to  secure  its  whole- 
sale adoption,  regardless  of  usefulness  or  suitability. 
The  Japanese,  like  the  Athenians,  were  looking  for 
some  new  thing,  and  so  many  new  things  were  pre- 
sented as  almost  to  swamp  them.  The  anxiety  not  to 
be  behind  the  times  led  them  into  ludicrous  excesses, 
especially  in  social  manners  and  customs  and  in 
mercantile  enterprises. 

The  political  affairs  of  Japan  were  also  of  such  a 
nature  as  to  develop  inordinate  conceit  and  a  senti- 
30 


PERIOD    OF   REACTION,    1889-1899  3I 

ment  of  hostility  to  foreigners  and  their  institutions. 
The  failure  of  Japan  to  obtain  what  her  people  re- 
garded as  simple  justice  in  her  international  relations 
provoked  a  feeling  of  Chauvinism  which  was  carried 
to  an  extreme.  The  seeming  injustice  of  the  so-called 
Christian  powers  in  refusing  to  admit  Japan  to  the 
comity  of  nations  on  terms  of  equality  aroused  a  strong 
resentment,  which  naturally  extended  even  to  the 
religion  professed  by  said  Western  nations. 

At  the  same  time  domestic  politics  also  engaged 
the  interest  of  the  people  and  distracted  their  atten- 
tion from  moral  and  religious  subjects.  In  1889  the 
constitution  was  promulgated  and  local  self-govern- 
ment was  established.  On  July  4,  1890,  the  first  na- 
tional election  for  members  of  a  house  of  representa- 
tives was  held  ;  and  in  November  of  that  year  the 
imperial  diet  opened  its  first  session.  Popular  inter- 
est was  quite  largely  devoted  to  the  political  questions 
of  the  day  as  they  came  up,  and  the  energy  of  the 
nation  was  spent  in  the  political  contests  of  this 
experimental  period  of  constitutional  government. 

The  war  with  China  in  1894  and  1895  also  affected 
Christian  work  unfavorably  in  at  least  two  ways  :  it 
tended  to  "  stimulate  both  the  military  spirit  and  the 
national  confidence  to  a  harmful  degree  "  ;  and  it  con- 
tributed largely  to  the  development  of  material  pros- 
perity. A  strong  spirit  of  commercialism,  with  its 
greed  for  wealth,  sprang  up  and  deadened  the  moral 
and  religious  impulses  The  "  engrossing  character  " 
of  the  industrial  and  commercial  prosperity  which 
followed  that  war  truly  "  affected  most  profoundly  the 
life  of  the  churches." 


32  CHRISTIANITY   IN    MODERN   JAPAN 

It  is,  however,  only  fair  to  add  that  the  war  with 
China  was  also  beneficial  to  Christianity  in  several 
ways — particularly  in  the  unusual  opportunities  for 
evangelistic  work  among  the  soldiers  and  sailors,  and 
in  the  evidences  that  Christian  soldiers  manifested 
that  Christianity  did  not,  as  claimed  by  opponents, 
weaken  the  feelings  of  courage  and  patriotism. 

But  there  were  also  internal  causes,  intellectual 
causes,  that  attacked  the  churches  and  weakened,  if 
they  did  not  deaden,  the  spiritual  life.  The  Unitarian 
"embassy,''  which  came  out  with  a  great  blare  of 
trumpets  wielded  no  little  influence  and  accomplished 
considerable,  not  so  much  in  construction  as  in  de- 
struction. A  wave  of  rationalism  "chilled  enthusiasm 
and  checked  the  faith  of  many."  The  new  theology 
also  "  spread  rapidly  and  widely  and  wrought  sad 
havoc  with  the  faith  of  some  who  had  been  looked 
upon  as  leaders  of  the  young  church."  Especially  was 
this  true  of  many  of  the  famous  Kumamoto  Band  ;  but' 
it  was  not  true  of  the  Sapporo  Band  and  the  Yokohama 
Band,  which  remained  firm. 

And  yet  this  period  was  not  all  disappointing ;  it  had 
many  encouraging  features.  The  number  of  mission- 
ary workers  was  still  further  increased,  not  only  by 
additions  to  the  missions  already  on  the  field,  but  also 
by  the  coming  of  new  missions,  as  follows :  Interna- 
tional Missionary  Alliance,  Scandinavian  Alliance, 
Universalists,  Lutherans,  Hephzibah  Faith  Mission, 
Salvation  Army,  United  Brethren,  and  Seventh  Day 
Adventists.  In  one  case,  that  of  the  Baptists,  it  was 
a  period  of  large  reinforcements.  Several  schools,  now 
flourishing,  were  organized  during  this  period.     The 


PERIOD   OF   REACTION,    1889-1899  33 

Canadian  Methodist  Mission  established  its  important 
work  of  the  Central  Tabernacle,  Tokyo.  The  Baptists 
opened  work  in  the  Riukiu  (Loo  Choo)  Islands.  Bible 
distribution  was  extensively  carried  on,  especially  in 
the  barracks,  and  a  copy  of  the  holy  Scriptures  was 
presented  to  his  majesty  the  emperor. 

But  while  this  period  was  not  one  of  great  exten- 
sion, it  was  one  of  much  intension,  one  of  organization 
and  union.  Young  Men's  Christian  Association  work 
was  re-organized  by  Mr.  Swift,  and  the  first  Japanese 
secretary  was  appointed  for  Tokyo,  in  1890,  in  the 
person  of  Mr.  Niwa,  who  is  still  engaged  there.  The 
work  of  the  Young  People's  Society  of  Christian  En- 
deavor was  also  started  here  in  1892.  The  temper- 
ance work  was  enlarged  and  strengthened  by  the 
visits  of  Misses  Ackerman,  West,  and  Parrish  and 
was  unified  in  1898  by  the  organization  of  the  Na- 
tional Temperance  League.  In  1890  the  Bible  and 
Tract  Society's  work  was  unified,  and  in  1898  the 
Japan  Book  and  Tract  Society  was  organized.  Con- 
ferences, or  annual  meetings,  were  organized  in  va- 
rious missions,  and  the  Methodist  Conference  had  to 
be  divided  on  account  of  geographical  conveniences. 

In  1890  the  question  of  revision  of  the  Presbyterian 
Confession  of  Faith  came  up  in  Japan,  as  it  had  come 
up  elsewhere,  and  it  was  finally  settled  in  a  very 
practical  way  by  adopting  simply  the  so-called  "  Apos- 
tles' Creed  "  with  a  brief  introductory  preamble,  "  de- 
signed to  guard  it  against  an  unhistorical  Unitarian 
interpretation."  ^ 

1  See  "Tokyo  Missionary  Conterence,'-  pp.  886,  887  j  also  Chapter 
XIII.  of  this  book, 

C 


34  CHRISTIANITY   IN    MODERN   JAPAN 

The  excessive  spirit  of  nationalism  and  independ- 
ence of  foreign  control  manifested  itself  in  both  en- 
couraging and  discouraging  phases.  It  was  very  en- 
couraging, of  course,  to  have  many  Kuini-ai  churches 
become  entirely  self-supporting,  and  to  have  other 
Christian  churches  in  various  names  striving  earnestly 
to  attain  self-support.  But  it  was  very  discouraging 
to  encounter  such  ebullitions  as  that  in  case  of  the 
Doshisha^  the  trouble  in  connection  with  which  finally 
necessitated  the  visit  of  a  deputation  from  America 
and  legal  measures  before  it  could  be  settled. 

The  war  with  China,  as  already  stated,  affected 
mission  work  both  favorably  and  unfavorably.  The 
opportunities  for  hospital  service  were  utilized  and  a 
special  privilege  of  Christian  chaplains  {imonshi)  to 
attend  the  army  was  gladly  accepted.  On  the  whole, 
that  war  tended  to  assist  mission  work,  both  directly 
and  indirectly,  particularly  in  the  encouragement  of 
"  the  cosmopolitan  spirit  and  the  idea  of  personality," 
or  in  the  gain  of  "  precious  world-consciousness  and 
self-consciousness. " 

This  was  a  special  period  of  visitation  by  prominent 
Christian  lecturers  and  evangelists,  like  John  H.  Bar- 
rows, D.  D.,  Mr.  John  R.  Mott,  and  Rev.  G.  C.  Need- 
ham.  The  work  of  John  R.  Mott  deserves  further 
mention,  because  it  culminated  in  the  organization  of 
so  many  student  Young  Men's  Christian  Associations 
in  both  government  and  private  institutions,  and  in 
their  amalgamation  into  the  Students'  Young  Men's 
Christian  Association  Union. 

The  reactionary  movement  in  educational  circles 
reached  its  climax  in  1899,  when  the  department  of 


PERIOD   OF   REACTION,    1889-1899  35 

education  issued  an  instruction,  directed  nominally 
against  all  religious  instruction,  but  practically 
against  Christian  instruction,  in  public  or  private 
schools  officially  recognized  by  the  government  as 
having  an  equal  standing  with  government  institu- 
tions. This  militated  very  seriously  against  several  j 
mission  schools  which  had  obtained  such  licenses  for 
the  sake  of  the  attendant  privileges  of  postponement 
of  conscription  and  entrance  into  higher  institutions. 
The  agitation  against  the  rescript  culminated  in  a 
large  and  representative  educational  convention  of 
those  interested  in  Christian  education  held  January, 
1900,  in  Tokyo. 

This  period  was  one  in  which  philosophical  mate- 
rialism aided  commercialism  in  stifling  spiritual  and 
religious  ideas.  It  was  constantly  maintaining  that 
"  religion  is  superfluous  "  to  educated  men. 

A  few  social  and  political  events  of  this  period  are 
worthy  of  mention  at  least  on  account  of  their  indirect 
connection  with  Christian  matters.  The  very  fact, 
for  instance,  of  the  celebration  of  the  silver  wedding 
of  their  majesties  the  emperor  and  the  empress  in  1894 
was  a  pleasing  recognition  of  a  Christian  social  cus- 
tom. The  new  civil  and  commercial  codes  recognized 
Christian  standards  in  their  requirements.  The  re- 
moval in  1897  of  arbitrary  restrictions  on  the  freedom 
of  the  press  and  of  public  meetings  furnished  better 
opportunities  for  the  propagation  of  the  gospel,  both 
by  literature  and  by  preaching. 

Even  before  the  closing  years  of  this  period,  espe- 
cially in  connection  with  the  Mott  campaign  among 
young  men,  there  were  signs  that  the  reaction  had 


36  CHRISTIANITY   IN    MODERN   JAPAN 

spent  itself  and  that  a  re-reaction  was  coming.  The 
better  appreciation  of  Japan  manifested  on  account  of 
her  easy  success  in  the  war  with  China ;  the  public 
acknowledgments  that  her  power  was  greater  than 
commonly  supposed ;  and  the  final  success  of  the  at- 
tempts for  a  revision  of  the  treaties  on  terms  of 
equality,  removed  feelings  of  bitterness,  occasions  of 
friction,  and  causes  of  prejudice.  When  Japan,  ad- 
mitted to  the  comity  of  nations,  thus  became  one  of 
the  "  powers  "  of  Christendom,  and  gained  her  politi- 
cal and  judicial  autonomy,  in  1899,  ^^^  period  of 
reaction  practically  came  to  an  end. 


CHAPTER  VI 

PERIOD   OF   REVIVAL,    1899- 

WE  come  now  to  the  present  period  in  both  the 
secular  and  the  Christian  history  of  Japan. 
It  was  ushered  in  by  the  new  treaties  which  went 
into  effect  in  July  and  August,  1899.  In  political 
history  the  adjective  "  cosmopolitan  "  may  appropri- 
ately be  applied  to  the  period,  because  such  an  appel- 
lation is  a  token  of  the  ever-widening  horizon  of 
Japan's  ideas  and  ideals.  The  first  ideal  was  "  Japan 
for  the  Japanese  "  ;  the  second  was  "  Japan  for  Asia  "  ; 
and  the  third  is  "  Japan  for  the  world."  The  Japa- 
nese have  outgrown  "  native  Japan  "  and  "  Asiatic 
Japan  "  into  "  cosmopolitan  Japan."  The  first  ambi- 
tion was  merely  a  national  Japan  ;  the  second  was  an 
Asiatic  Japan  ;  the  present  is  an  international,  or  cos- 
mopolitan Japan.  She  has  become  one  of  the  great 
world-powers. 

The  last  year  of  the  nineteenth  century  saw  new 
Japan  not  only  admitted  theoretically  by  new  treaties 
to  the  comity  of  nations,  but  also  practically  engaged, 
in  alliance  with  the  great  powers  of  the  West,  in 
maintaining  in  China  the  principles  of  Occidental, 
or  Christian,  civilization.^  In  fact,  in  those  Boxer 
disturbances  of  1900  and  1901,  the  Japanese  behaved 
with  more  Christian  spirit  than  some  of  the  so-called 
Christian  nations  themselves. 

^  See  note  at  end  of  chapter. 

37 


38  CHRISTIANITY    IN    MODERN   JAPAN 

The  second  year  of  the  twentieth  century  saw 
Japan's  claim  to  be  a  world-power  still  further  recog- 
nized and  thus  confirmed  by  her  admission  to  the 
Anglo-Japanese  alliance. 

In  domestic  politics,  the  last  year  of  the  previous 
century  saw  the  spread  of  political  privileges  among 
the  people  by  the  extension  of  the  electoral  franchise. 
All  such  movements  are  both  effects  and  causes  of 
Christian  civilization. 

One  way  in  which  the  new  regime  under  the  re- 
vised treaties  has  directly  benefited  mission  work  is 
by  throwing  Japan  wide  open,  not  only  for  travel 
without  the  vexatious  passport  system,  but  also  for 
residence  without  restrictions.  The  result  has  been 
that  missionaries  are  no  longer  concentrated  in  a  few 
large  cities,  chiefly  the  open  ports  and  foreign  conces- 
sions, but  are  scattered  all  over  the  empire.  More- 
over, under  the  new  codes  and  laws,  mission  property 
can  be  securely  held  by  mission  bodies  duly  incorpo- 
rated. Thus  missionaries  are  setting  up  more  Chris- 
tian homes  as  object-lessons  of  Christian  truth.  And 
a  significant  illustration  of  the  unrestricted  field  open 
to  Christian  propagandism  in  Japan  is  the  fact  that 
a  gospel  ship,  called  '■'■  Fickum  Marii^^''  is  permitted  to 
cruise  freely  among  the  islands  of  the  Inland  Sea, 
with  the  Stars  and  Stripes  flying  from  the  masthead. 

The  establishment  of  a  woman's  university  ^  in 
Tokyo  in  the  opening  )'ear  of  the  new  century  may 
not  improperly  be  considered  as  a  fruit  of  mission 
work.  Female  education  in  Japan  owes  all  that  it  is 
to-day  to  the  gospel.     At  first  it  was  almost  entirely 

^  See  "Chautauquan,"  April,  1902. 


PERIOD   OF   REVIVAL,    1 899-  39 

in  the  hands  of  missionaries,  who  alone  seemed  to  re- 
alize the  necessity  of  a  better  training  for  the  mothers 
of  the  nation.  And  it  was  the  benefits  of  these  schools 
that  aroused  the  government  and  individuals  to  more 
earnest  efforts  in  behalf  of  public  and  private  institu- 
tions for  female  education.  The  Christian  kinder- 
gartens too  are  model  institutions,  whose  good  influ- 
ence is  more  and  more  coming  to  be  recognized  even 
in  official  circles.  And  it  is  most  encouraging  that 
the  principal  institutions  for  both  the  lower  and  the 
higher  education  of  women  are  largely  under  Chris- 
tian influence. 

It  is,  by  the  way,  a  singular  fact  that  one  of  the 
most  conservative  institutions  in  Japan  is  the  Depart- 
ment of  Education,  which  often  fails  to  keep  pace 
with  the  general  progress.  And  it  falls  to  the  dis- 
credit of  this  department  of  the  government  that  the 
reactionary  spirit  lingered  there  longer  than  in  most 
other  places  and  led  to  that  Instruction  on  religious 
teaching  mentioned  in  the  preceding  chapter. 

But  there  has  since  been  a  great  improvement  and 
there  is  a  greater  appreciation  of  the  benefits  of  a 
symmetrical  three-sided  training — not  merely  of  body 
and  mind,  but  also  of  the  heart.  Foreigners  are  again 
welcomed  as  teachers  of  English,  and  are  generally  em- 
ployed through  the  agency  of  the  Young  Men's  Chris- 
tian Association,  in  order  that  men  of  good  character 
may  be  secured.  They  are  allowed,  in  most  cases,  to 
carry  on  Bible  classes  among  the  students  outside  of 
the  school  premises,  and  are  proving  themselves  a 
great  assistance  to  the  Christian  cause. 

The  wedding  of  H.  I.  H.  Prince  Haru  and  the  birth 


40  CHRISTIANITY   IN   MODERN   JAPAN 

of  two  sons  as  legitimate  offspring  of  a  monogamic 
union  have  caused  great  rejoicing  in  Christian  circles, 
which  have  been  striving  so  hard  for  the  disestablish- 
ment of  concubinage  and  the  recognition  of  Christian 
marriage  and  the  Christian  home. 

And  another  of  the  great  Christian  movements  of 
this  period  along  the  same  line  is  the  crusade  against 
the  social  evil.  It  is  unnecessary  to  repeat  the  details 
of  this  movement.  It  is  sufficient  here  to  state  that 
thousands  of  girls  have  been  freed  from  the  terrible 
slavery  of  the  brothels,  some  of  which  have  been 
compelled  to  close  up;  public  opinion  has  been 
aroused ;  the  number  of  visitors  to  brothels  has 
largely  decreased ;  and  the  tone  of  society  has  been 
purified.  And  yet  from  Christian  America  have  come 
to  Japan  the  missionaries  of  that  modern  phallic  cult 
known  as  Mormonism. 

The  work  among  factory  girls  has  also  assumed 
great  importance  and  is  being  carried  on  as  vigorously 
as  possible  in  many  places.  The  present  period  seems 
to  be  in  Japan  as  elsewhere  one  of  emphasis  on  the 
power  of  the  gospel  in  regenerating  society. 

This  is  also  the  period  of  phenomenal  sales  of 
the  Bible  or  portions  of  the  Bible.  The  unusual 
■success  of  Messrs.  Snyder,  Brand,  and  others  in  this 
work  is  still  fresh  in  our  memories. 

This  period  is  also  showing  a  great  increase  in  the 
ways  and  means  of  union  or  associated  effort.  The 
Sunday-school  Lesson  Helps,  issued  by  the  co-opera- 
tion of  Baptists,  Congregationalists,  Methodists,  Pres- 
byterians, et  al.  are  extensively  used.  The  General 
Conference  of  Protestant  missionaries  held  in  Tokyo 


PERIOD   OF   REVIVAI.,    1 899-  4I 

ill  October,  1900,  gave  a  tremendous  impetus  to  the/ 
desire  for  greater  unity/ 

The  Taikyo  Dendo  movement,  resulting  in  a  great 
revival,  was  an  object-lesson  of  what  is  possible  in 
this  line.  The  continued  growth  of  the  Young  Men's 
Christian  Association,  the  Young  People's  Society  of 
Christian  Endeavor,  the  Woman's  Christian  Temper- 
ance Union,  and  other  inter-denominational  institu- 
tions, shows  similar  examples.  The  plan  for  the 
union  of  seven  Methodist  missions  in  one  Japanese 
Methodist  church  bids  fair  to  be  successful.  The 
standing  committee  of  Co-operating  Missions  is  prov- 
ing its  raison  d^etre.  The  Japan  Sabbath  Alliance  is 
another  effort  in  the  same  direction.  The  special 
work  at  the  Osaka  Exposition  has  piled  Ossa  on 
Pelion,  so  far  as  concerns  proof  of  the  possibilities 
of  practical  co-operation  in  general  evangelistic  work. 
And  last,  but  not  least,  comes  the  Union  Hymnal,  by  \ 
which  four-fifths  of  the  Japanese  Christians  unite  to  | 
"praise  God  from  whom  all  blessings  flow." 

Almost  all  these  plans  for  Christian  unity  or  co-op- 
eration were  the  direct  outcome  of  the  Tokyo  Mis- 
sionary Conference,  which,  therefore,  demands  some  \ 
special  mention.     It  had  been  intended    that  there  ' 
should  be  a  conference  of  missionaries  early  in  the 
nineties ;    but,    as   that   time   fell    in    the    period    of 
reaction,   circumstances  seemed  unfavorable.      Thus  1 
seventeen  years  elapsed  between  the  Osaka  and  the  | 
Tokyo  conferences.      The  plans  for  the  latter  were  \ 
admirably  made  and   successfully  carried    out ;   the  \ 

^  See    "Proceedings   Tokyo    Missionary   Conference,"   Meth.    Pub. 
House,  Tokyo. 


43  CHRISTIANITY   IN    MODERN   JAPAN 

attendance  was  large  and  representative;  the  pro- 
gramme was  very  interesting  and  instructive ;  the 
spirit  was  intensely  devotional ;  therefore,  it  is  no 
wonder  that  its  results  were  far-reaching.  The  con- 
ference, like  that  of  Osaka,  only  in  a  larger  degree, 
was  a  vivid  object-lesson  of  what  Christianity  was 
doing  in  Japan.  And  it  was  in  every  way  a  history- 
making  conference.^ 

The  chief  credit  of  the  Taikyo  Dcndo  movement'' 
does  not  belong  to  the  missionaries,  although  they 
most  heartily  supported  it  and  contributed  in  many 
ways  to  its  success,  but  should  be  given  to  the  Japa- 
nese Christians.  They  initiated  it,  planned  it,  man- 
aged it,  and  even  financed  it  to  a  large  extent ;  and 
they  also  enjoyed  it.  It  was  a  great  pleasure  to  see 
their  evident  delight  in  having  a  large  share  in  such 
a  wonderful  movement  in  which  there  were  thousands 
of  inquirers  and  hundreds  of  converts.  And  the  best 
results  of  the  great  revival  may  be  found,  not  simply 
in  the  conversion  of  unbelievers,  but  also  in  the  real 
revival  of  the  Japanese  church  and  the  development 
of  a  stronger  desire  and  a  greater  responsibility  for 
the  conversion  of  their  fellow-countrymen.  Taikyo 
Dcndo  was  a  very  important  stage  in  the  evangelization 
of  Japan. 

Young  Men's  Christian  Association  work  received 
a  great  impulse  during  this  period.  The  second 
Mott  campaign  was  really  a  part  of  Taikyo  Dcndo 
with  special  reference  to  the  student  class,  and  was 

*  See  "Proceedings  Tokyo  Missionary  Conference,"  Meth.  Pub. 
House,  Tokyo. 

*  See  "  Pentecost  in  Japan,"  in  Appendix. 


PERIOD   OF   REVIVAL,    1 899-  43 

attended  with  much  success.  In  1901  a  city  Young 
Men's  Christian  Association  Union  was  organized ; 
and  in  1903  this  was  merged  with  the  Student  Young 
Men's  Christian  Association  Union  into  a  single  body. 
The  work  of  the  Young  Men's  Christian  Association 
in  all  its  branches  has  been  strengthened  by  the  ar- 
rival of  four  more  secretaries  from  America,  making 
six  in  all.  The  number  of  Japanese  secretaries  has 
also  increased  and  several  city  associations  have  been 
organized.  A  special  feature  of  Young  Men's  Chris- 
tian Association  work  is  now  that  of  a  kind  of  bureau 
to  provide  Christian  men  as  English  teachers  in  Japa- 
nese schools. 

In  January,  1904,  the  first  Young  Women's  Chris- 
tian Association  secretary  arrived  in  the  person  of 
Miss  Morrison.  And  that  work  has  just  launched 
an  organ  in  the  form  of  a  magazine  called  "  Young 
Women  of  Japan." 

The  evangelistic  work  of  the  last  few  years  has 
been  aided  by  such  visitors  as  Dr.  Torrey,  Dr.  Pente- 
cost, Dr.  Franson,  and  Dr.  C.  C.  Hall,  who,  each  in 
his  own  way,  presented  various  phases  of  gospel  truth. 

The  present  period  in  the  history  of  the  gospel  in 
Japan  is  pre-eminently  a  "  wide-open  "  one.  It  is  pos- 
sible to  obtain  an  attentive  listening  almost  anywhere. 
The  opportunities  for  work  are  practically  limited 
only  by  the  means,  time,  and  strength  of  the  worker. 
The  Russo-Japanese  war  is  in  some  ways  a  distrac- 
tion from  regular  channels  of  work,  but  it  is  in  many 
ways  the  opening  of  new  and  grand  opportunities. 
In  connection  with  the  war,  for  instance,  the  lead- 
ing statesmen  of  Japan  are  realizing  the  necessity  of 


44  CHRISTIANITY   IN    MODERN   JAPAN 

putting  into  practice  the  constitutional  provision  for 
religious  freedom.  The  new  Japan  which  is  to  emerge 
from  the  present  conflict  will  more  than  ever  need  the 
old  gospel  of  Jesus  Christ  in  its  life. 

Note. — In  1870,  the  edict  prohibiting  the  Christian  religion 
was  still  on  the  public  bulletin  boards  in  Japan,  and  it  was  worth 
a  man' s  life  to  be  caught  reading  the  Bible,  as  thousands  of  Roman 
Catholics  had  just  been  deported  and  cruelly  tortured.  In  that 
very  year  a  man  was  arrested  and  imprisoned  because  he  was  a 
missionary's  teacher.  In  1900  the  Japanese  troops  were  officially 
engaged,  together  with  those  of  Christian  nations,  in  rescuing 
Christian  missionaries  and  Chinese  converts  from  mobs  ;  and  mis- 
sionaries driven  out  of  China  were  finding  refuge  in  Japan,  where 
their  lives  and  their  property  were  as  secure  as  in  the  home  lands. 
Verily,  what  had  God  wrought  in  thirty  years  in  Japan  ! 


CHAPTER  VII 

ROMAN   CATHOI.ICS   IN   JAPAN 

A  CONSIDERATION  of  Roman  Catholics  in  new 
Japan  requires  a  reference  to  Roman  Catholics 
in  old  Japan.  It  was  the  great  Jesuit  missionary- 
Francis  Xavier,  who  in  1549  introduced  Christianity 
into  that  country.  He  and  his  successors  labored 
so  faithfully  and  successfully  that  at  the  beginning  of 
the  next  century  there  were  about  one  million  Chris- 
tians in  various  parts  of  Japan,  especially  in  Kinshiu. 
But  political  complications,  internal  and  external,  and 
religious  jealousies  brought  on  a  terrible  persecution 
in  which  the  church  was  practically  extinguished. 

Fire  and  sword  were  freely  used  to  extirpate  Christianity.  Con- 
verts were  wrapped  in  straw  sacks,  piled  in  heaps  of  living  fuel, 
and  then  set  on  fire.  Many  were  burned  with  fires  made  from 
the  crosses  before  which  they  were  accustomed  to  bow.  Some 
were  buried  alive.  .  .  The  power  of  our  religion  to  uphold  and 
sustain  even  in  the  midst  of  torture  was  never  more  strikingly 
illustrated,  and  the  ancient  Roman  world  produced  no  more  will- 
ing martyrs  than  did  Japan  at  this  time.^ 

During  the  period  when  Japan  was  secluded  from 
the  world  and  Christianity  was  rigorously  excluded 
from  Japan,  attempts  were  now  and  then  made  by 
zealous  priests  to  effect  an  entrance  into  the  forbidden 

^  Peery's  "Gist  of  Japan,"  p.  155.  See  also  "The  Religions  of 
Japan  "  (Griffis),  and  "History  of  Japan  During  the  Century  of  Early 
European  Intercourse"  (1542-1651),  by  Murdoch  and  Yamagata. 

45 


46  CHRISTIANITY   IN    MODERN   JAPAN 

land.  In  the  early  part  of  the  seventeenth  century 
one  Sidotti  succeeded  in  getting  put  ashore  in  Kin- 
shiu,  and  he  was  taken  to  Yedo  and  kept  in  confine- 
ment. The  Roman  Catholic  Church  kept  up  the  form 
of  an  organization  in  Japan  by  bestowing  on  certain 
missionary  bishops  sent  to  Asiatic  countries  the  "bar- 
ren title  of  vicar  apostolique  of  Japan."  And  in  the 
early  part  of  the  seventeenth  century  the  Loo  Choo 
Islands  became  the  rendezvous  of  Roman  Catholics 
who  hoped  from  there  to  gain  an  entrance  in  some 
way  into  Japan  proper. 

As  soon  as  the  French  treaty  with  Japan  went  into 
effect  (in  1859)  Roman  Catholic  missionaries  came  to 
Japan,  but  at  first  had  to  conduct  themselves  with  the 
utmost  caution  and  really  limit  their  labors  to  minis- 
trations in  behalf  of  the  foreign  residents  in  Nagasaki, 
Yokohama,  and  Hakodate.  Churches  were  built  for 
such  purposes ;  that  at  Yokohama  was  dedicated  in 
1862,  and  the  one  at  Nagasaki  was  dedicated  in  1865 
to  the  memory  of  the  twenty-six  martyrs  who  had 
suffered  death  in  that  city  in  1597.  Within  less  than 
a  month,  on  St.  Patrick's  Day,  March  17,  1865,  oc- 
curred the  wonderful  scene  which  is  known  as  "  The 
Finding  of  the  Christians,"  and  finally  resulted  in  the 
discovery  of  thousands  of  Catholics  who  had  *'  kept 
the  faith  "  handed  down  during  the  centuries. 

Thus,  in  spite  of  the  absence  of  all  exterior  help,  without  any 
sacraments — except  baptism — by  the  action  of  God  in  the  first 
place,  and  in  the  next  by  the  faithful  transmission  in  families  of 
the  teaching  and  example  of  the  Japanese  Christians  and  martyrs 
of  the  sixteenth  and  seventeenth  centuries,  the  sacred  fire  of 
the  true  faith,  or  at  least  a  still  burning  spark  of  this  fire,  had 


The  Roman  Catholic  CATHKniiAi,,  Nagasaki 


ROMAN  CATHOLICS   IN  JAPAN  47 

remained  concealed  in  a  country  tyrannized  over  by  a  govern- 
ment the  most  despotic  and  the  most  hostile  to  the  Christian 
religion.  All  that  was  required  was  to  blow  upon  this  spark  and 
to  rekindle  its  flame.  ^ 

But  the  secret  soon  leaked  out,  and  as  Christianity 
was  still  an  officially  proscribed  religion  in  Japan,  the 
persecutions  were  renewed.  In  1868  the  edict  against 
Christianity  was  republished  and  ordered  enforced. 
Christians  were  tortured,  beaten,  imprisoned,  deported, 
and  forced  to  hard  labor  in  the  mines.  "  It  is  calcu- 
lated that  between  1868  and  1873  from  six  thousand 
to  eight  thousand  Christians  were  torn  from  their 
families,  deported,  and  subjected  to  cruel  tortures,  so 
that  nearly  two  thousand  died  in  prison."  But  in 
1873  the  government  withdrew  its  anti-Christian 
edicts  from  the  official  bulletin  boards,  set  free  all  the 
Christian  prisoners,  and  allowed  exiles  to  return  to 
their  homes. 

For  the  past  thirty  years  the  history  of  Roman 
Catholicism  in  Japan  has  been  "  one  of  most  gratify- 
ing progress,"  according  to  an  official  publication. 
Nuns  had  been  introduced  in  1872,  and  "soon  had 
several  native  postulants."  The  first  Japanese  nun 
of  modern  times,  "  also  the  first  to  die,"  was  a  young 
woman  named  Kataoka,  known  as  "Sister  Margaret," 
who  was  "  the  sister  and  daughter  of  martyrs,"  and 
"  herself  died  quite  young  from  the  effects  of  the  ill- 
usage  she  had  endured  as  a  child  in  jail,  where  she 
saw  her  father  perish  under  the  blows  of  the  exe- 
cutioner." A  native  clergy  has  been  developed ; 
the  first  Japanese  priest  was  ordained  in  1883.     The 

^  See  Gary  and  Ritter  for  details  of  this  event. 


48  CHRISTIANITY   IN    MODERN   JAPAN 

ecclesiastical  organization  has  developed  to  keep  pace 
with  the  growth  of  the  church.  At  first  there  was  only 
one  vicarate  of  Japan  ;  in  1876  this  was  divided  into 
two ;  in  1888  another  was  created ;  and  iniSgi  a  fourth 
was  organized.  In  1890  the  first  provincial  synod  of 
Japan  was  held  at  Nagasaki,  and  Pope  L,eo  XIII. 
seized  this  opportunity  to  announce  the  formal  creation 
of  the  Japanese  hierarchy,  which  thus  secured  a  recog- 
nized position  in  the  community  and  the  church. 

The  hierarchy  of  Japan  was  divided  into  the  four 
sees  of  Tokyo,  Nagasaki,  Osaka,  and  Hakodate.  The 
metropolitan  see  was  fixed  at  Tokyo  in  charge  of  an 
archbishop ;  the  other  sees  are  in  charge  of  bishops. 
"  With  the  creation  of  the  hierarchy  the  (Roman 
Catholic)  Church  of  Japau  entered  upon  an  entirely 
new  era  of  her  history." 

It  may  be  noted  in  passing,  that  the  first  synod  just 
mentioned  was  held  twenty-five  years  after  the  dis- 
covery of  the  Christians  and  in  the  very  church 
where  that  wonderful  event  had  occurred. 

Who  could  then  have  told  Father  Petitjean  that  tAventy-five 
years  later  would  be  assembled  at  the  foot  of  the  same  altar  four 
bishops,  with  over  thirty  missioners  and  native  priests,  and  that 
his  first  meeting  with  a  few  poor  women  who  were  praying  to 
Santa  Maria  would  have  had  such  rapid  and  consoling  results  ? 

The  Roman  Catholic  mission  in  Japan  has  had 
much  prejudice  and  opposition  against  which  to  con- 
tend ;  it  has  had  to  meet  not  only  the  general  but 
also  special  hindrances,  of  which  two  may  be  men- 
tioned, as  set  forth  by  Doctor  Peery  :  ^ 

1  "The  Gist  of  Japan,"  pp.  163,  164. 


ROMAN   CATHOI^ICS   IN   JAPAN  49 

1.  The  genius  of  the  Catholic  Church  is  not  adapted  to  Japan. 
The  priority  of  the  spiritual  over  the  temporal  ruler,  the  exalta- 
tion of  Church  over  State,  the  allegiance  required  to  a  foreign 
pope,  the  unqualified  obedience  to  foreign  ecclesiastical  authority, 
.  ,  .  come  into  conflict  with  the  strong  national  feeling  now  ani- 
mating the  Japanese,  and  seem  to  them  to  conflict  with  the  great 
duty  of  loyalty.  The  celibacy  of  the  clergy  and  the  rite  of  ex- 
treme unction  are  also  very  unpopular. 

2.  The  past  history  of  Catholicism  in  Japan  also  militates  very 
much  against  its  progress.  The  people  recognize  it  as  the  spe- 
cific form  of  Christianity  that  the  government  in  former  times 
felt  bound,  for  the  sake  of  its  own  safety,  to  persecute  to  the 
death.  They  cannot  forget  that,  although  under  great  provoca- 
tion, it  dared  bare  its  arm  against  the  imperial  Japanese  govern- 
ment and  inaugurate  a  bitter  rebellion.  In  their  work  to-day  the 
priests  encounter  all  of  these  objections  and  must  satisfactorily 
explain  them  away — a  difficult  task.^ 

But,  as  ever  and  everywhere,  the  Roman  Catholic 
missionaries,  male  and  female,  have  been  carrying  on 
their  work  with  complete  devotion  and  self-sacrifice 
in  a  quiet  and  unostentatious  manner  ;  and  they  are 
overcoming  to  a  large  extent  the  above-mentioned 
prejudice  and  opposition. 


The  mission  requires  that  its  workers  should  live  according  to 
the  precepts  of  evangelical  poverty,  and  so,  aside  from  lodging, 
it  allows  only  twenty-three  yen  ($11.50)  a  month  to  European 
missionaries.  It  is  misery  for  those  who  have  no  private  means. 
Nevertheless,  there  are  several  who  must  content  themselves  with 
this  pittance  and  live  on  such  modest  resources.  Strange  to  re- 
late, it  is  just  these  last  who  succeed  best  in  evangelization.  The 
Japanese  people,  being  themselves  poor,  listen  more  readily  to 
an  apostle  who  lives  a  life  of  privation  than  to  one  who  has  a 
modest  competence. 

^  We  are  inclined  to  think  that  this  objection  is  now  less  general  than 
local.— E.  W.  C. 

D 


50  CHRISTIANITY    IN    MODERN   JAPAN 

So  writes  a  Catholic  father ;  ^  and  it  must  be  ac- 
knowledged that  the  style  of  living  of  the  Catholic 
is  quite  different  from  that  of  the  Protestant,  so  far 
as  missionaries  are  concerned.  Explain  as  one  will 
there  seems  among  the  former  a  greater  endurance  of 
hardness.  And,  so  far  as  believers  are  concerned, 
those  of  the  Catholics  are  perhaps  of  a  poorer  class 
than  those  of  the  Protestants.  At  least,  the  writer 
just  quoted  complains  that  the  fifty-eight  thousand 
Catholics  of  Japan  contribute  hardly  two  thousand 
yen  annually.  It  is  of  at  least  passing  interest  to  note 
the  following  phase  of  Roman  Catholicism  in  Japan  : 
There  are  two  colonies  of  Trappists  in  the  northern 
island  of  Yezo,  not  far  from  Hakodate.  One  is  a 
colony  of  monks,  the  other  of  nuns ;  and  they  are 
about  seventeen  miles  apart.  They  have  been  there 
for  some  time,  and  have  lived  so  quietly  as  until 
recently  to  be  practically  unknown  to  the  world. 
It  was  at  first  conjectured  by  the  Japanese  that 
they  were  Russian  convicts  escaped  from  Saghalien. 
The  male  recluses  number  seven  Frenchmen,  four 
Dutchmen,  one  Italian,  and  one  Canadian.  They 
have  four  horses  and  six  oxen,  which  they  use  for 
agricultural  purposes  only,  as  they  are  vegetarians. 
They  make  butter  and  cheese  and  cultivate  a  large 
area  of  land.  The  Japanese  authorities  are  said  to 
appreciate  highly  "  the  excellent  models  they  furnish 
and  the  good  agricultural  methods  they  teach  to  the 
people  of  the  country."  They  divide  their  time 
between  prayer  and  farm  work. 

1  See  "The  Christian   Movement  in  its  Relation  to  the  New  Life  in 
Japan,"  Second  Issue,  1904. 


ROMAN   CATHOIvICS   IN   JAPAN  5I 

Silence  is  imposed  on  them  during  several  hours  daily.  They 
rise  at  two  A.  M.  and  employ  themselves  in  regular  tasks,  accord- 
ing to  the  direction  of  their  leader,  whom  they  obey  implicitly. 
The  sisters  number  only  eight,  but  two  Japanese  candidates  have 
recently  presented  themselves.  They  are  said  to  spend  their 
time  in  gardening,  the  cultivation  of  flowers,  and  dairy  work,  as 
well  as  in  reading  and  meditation.  These  Trappist  fathers  and 
sisters  belong  to  the  famous  order  of  Cistercians,  founded  in  the 
twelfth  century  in  Normandy.  The  Cistercians,  it  is  said,  choose 
by  preference  the  most  insalubrious  and  least  frequented  lands 
and  by  their  efforts  fertilize  and  transform  them,  but  in  Japan 
they  are  located  in  one  of  the  best  portions. 

"  The  Catholic  Church  throughout  the  East  is  noted 
for  its  splendid  charities.  It  is  doing  more  to  care 
for  the  helpless,  aged,  and  infirm  than  all  the  Protes- 
tant bodies  combined."  This  is  the  testimony  of  a 
Protestant;^  and  the  claim  of  a  Catholic,  the  one 
quoted  above,^  is  as  follows  : 

If  the  Catholic  Church  occupies  a  relatively  modest  place  in 
the  work  of  publication  and  of  education,  she  takes,  neverthe- 
less, the  first  rank  in  works  of  charity.  .  .  And  so  she  maintains 
in  twenty-one  orphanages,  the  enormous  number  of  one  thousand 
five  hundred  and  sixty  children  (one  thousand  three  hundred  and 
seventy-eight  girls  and  one  hundred  and  eighty-two  boys)  picked 
up,  so  to  speak,  in  the  streets.  About  one  hundred  thousand  yen 
is  spent  annually  in  maintaining  these  unfortunate  ones.  .  .  A 
work  still  greater  than  that  of  the  orphanages  and  at  the  same 
time  more  consoling  is  that  which  consists  in  visiting  the  sick, 
whatever  their  rank  may  be,  in  the  different  hospitals.  .  .  I  have 
several  times  heard  that  Protestantism  is  the  religion  of  the  upper 
classes  and  Catholicism  that  of  the  people. 

Truly,  Catholic  philanthropy  cannot  be  gainsaid. 

1  Doctor  Peery,  in  "The  Gist  of  Japan,"  pp.  164,  165. 
^  In  the  pamphlet  mentioned  above. 


CHAPTER  VIII 

GREEK   CATHOLICS   IN   JAPAN 

THE  work  of  the  Greek,  or  Russian,  Church  in 
Japan  centers  in  every  respect  around  one  man, 
Nicolai  Kasatkin.  He  first  came  to  Japan  in  1861  as 
chaplain  to  the  Russian  consulate  in  Hakodate.  As 
his  duties  were  not  onerous,  "  for  several  years  he  de- 
voted himself  to  a  careful  study  of  the  Japanese  lan- 
guage." Thus  he  has  become  "  one  of  the  most 
scholarly  and  eloquent  speakers  (of  Japanese)  among 
the  foreign  residents  of  Japan  "  ;  and  he  is  also  able 
to  read  Japanese  literature  at  first  hand. 

His  first  convert,  baptized  in  1866,  was  a  Buddhist 
priest  who  had  sought  him  to  revile  him,  but  was 
quietly  induced  to  study  Christianity.  In  1869 
Nicolai,  as  he  is  always  called,  returned  to  Russia, 
and,  having  persuaded  the  holy  synod  to  establish  a 
mission,  came  again  to  Japan  in  1871  and  made  Tokyo 
the  headquarters  of  his  work.  But  the  first  church, 
of  about  one  hundred  members,  was  organized  in  1872 
at  Hakodate. 

In  1879  Nicolai  again  visited  Russia,  where  he  was 
consecrated  bishop  of  the  Greek  Church  in  Japan. 
This  visit  was  also  the  occasion  for  obtaining  funds 
for  a  cathedral  in  Tok3-o.  The  bishop  of  St.  Peters- 
burg made  the  first  subscription  and  gave  the  move- 
ment his  hearty  indorsement.  The  largest  subscriber 
was  a  Moscow  merchant,  who  one  day  came  to  Bishop 

52 


Bishop  NiiOI.ai 


GREEK   CATHOLICS   IN   JAPAN  53 

Nicolai  and  made  him  a  present  of  ten  thousand 
roubles.  When  asked  for  his  name  he  declined  to 
give  it,  and  only  said,  "  God  knows."  Before  the 
completion  of  the  cathedral  his  gifts  had  amounted 
to  seventy-five  thousand  roubles.  Other  friends  of 
the  mission  gave  generously.  One  of  the  most  beau- 
tiful and  commanding  sites  had  been  secured,  and 
upon  this  the  finest  and  most  elaborate  building  used 
for  Christian  purposes  in  Japan  was  erected.  The 
cathedral  bears  the  name  of  the  Cathedral  of  the  Res- 
urrection. The  area  of  the  edifice  is  eleven  thousand 
four  hundred  and  sixty-six  square  feet ;  the  height  of 
the  central  dome  is  one  hundred  and  fifteen  feet,  and 
that  of  the  bell  tower  is  one  hundred  and  twenty-five 
feet.  The  building  operations  covered  seven  years, 
and  the  total  cost  was  one  hundred  and  seventy-seven 
thousand  five  hundred  and  seventy-five  yen.^ 

As  already  intimated.  Bishop  Nicolai  is  a  man  of 
strong  personality,  and  has  impressed  himself  upon 
the  people  of  Japan,  especially  upon  the  membership 
of  the  church  known  in  Japanese  as  the  (Russian) 
Orthodox  Church.  He  has  had  only  a  very  few  Rus- 
sians to  assist  in  the  work.  One,  Anatoli,  a  young 
man  of  great  promise,  was  in  Japan  for  eighteen 
years  and  was  then  compelled  by  ill-health  to  return 
to  Russia,  where  he  died.  Others  have  stayed  only 
a  short  time,  or  have  assisted  in  connection  with 
other  duties,  as,  for  instance,  in  the  Russian  legation. 
The  Japanese  suspicions  that  Russian  religious  prop- 
agandism   is   covertly   related    to   Russian   political 

^  From  sketch  of  Bishop  Nicolai,  by  Rev.  G.  W.  Taft,  in  the  "Japan 
Evangelist." 


54  CHRISTIANITY    IN    MODERN   JAPAN 

schemes  have  been  the  chief  reason  for  largely  dis- 
pensing with  the  assistance  of  his  fellow-countrymen. 
Nicolai's  remarkable  personality  and  his  tact  in  utiliz- 
ing Japanese  workers  have  made  a  profound  impres- 
sion and  have  neutralized  to  a  considerable  extent  the 
prejudice  arising  out  of  political  animosity  to  Russia. 
It  is  interesting  to  note  that  in  common  parlance  in 
Tokyo  the  cathedral  is  called  simply  "Nicolai." 

A  glimpse  of  his  daily  life  and  work  has  recently 
been  given  in  the  "  Japan  Evangelist,"  ^  from  which 
we  quote  as  follows : 

Father  Nicolai  sympathizes  profoundly  with  the  evangelists  in 
their  hard  life  and  grants  all  the  aid  in  his  power,  at  the  same  time 
earnestly  urging  upon  the  churches  the  importance  of  helping  their 
evangelists  and  pastors.  And  these  nearly  two  hundred  pastors 
and  evangelists  who  preach  the  gospel  while  enduring  hardness 
have  a  worthy  example  in  the  bishop  himself.  Being,  of  course, 
unmarried,  he  has  no  house  of  his  own.  This  man,  who  in  Rus- 
sia would  be  fit  for  a  minister  of  State,  has  not  only  no  home  of 
his  own,  he  has  no  property,  hardly  anything  at  all.  In  a  corner 
of  the  cathedral  at  Surugadai,  a  room  of  eight  mats  (twelve  feet 
square)  serves  as  office,  bedroom,  and  dining  room.  The  furni- 
ture consists  of  a  table,  a  bed,  two  chairs,  a  small  bureau,  book- 
shelf, and  book-rack.  There  is  not  a  single  article  of  ornament. 
He  has  also  a  small  reception  room  where  he  receives  every  one, 
student  or  minister  of  State  alike.  As  for  clothes,  he  has  one  or 
two  suits  for  special  occasions  and  two  or  three  ordinary  suits  for 
summer  and  winter.  Bishop  though  he  is,  he  has  a  scantier 
wardrobe  than  some  of  us.  In  his  room  no  clock  is  seen.  The 
plain  silver  watch  he  carries  was  given  him  by  relatives.  He  has 
no  finger  rings  or  other  such  ornaments,  of  course.  His  best  pair 
of  spectacles  is  framed  in  silver.  I  have  friends,  evangelists,  who 
have  finer  watches  and  spectacles  than  the  bishop. 

1  Translated  from  the  "Fukttin  Shimpo,"  by  B.  C.  Hawortb,  D.  D. 


GREEK  CATHOLICS   IN   JAPAN  55 

As  to  daily  habits  :  He  rises  at  six  A.  M.  and  breakfasts  at  half- 
past  six  on  a  bit  of  bread  and  a  cup  of  tea.  Butter  and  the  like 
he  does  not  use  at  all.  At  half-past  seven,  the  year  round,  he 
goes  to  his  translation.  The  New  Testament,  prayer  books,  and 
other  important  literature  used  in  the  Set  Kyokwai  were  all  pre- 
pared by  the  bishop  and  his  helpers.  He  works  till  noon,  with 
an  intermission  of  ten  minutes.  At  noon  he  takes  luncheon,  con- 
sisting of  two  or  three  very  plain  articles.  He  then  takes  a  siesta 
till  about  two  p.  m.  From  two  P.  M.  he  transacts  business  with 
his  secretaries  and  managers  for  several  hours.  From  six  to  nine 
p.  M.  he  works  as  in  the  forenoon.  As  he  takes  no  evening  meal, 
he  has  really  but  one  meal  a  day.' 

The  whole  business  of  the  church  is  in  the  hands  of  this  one 
man.  Father  Nicolai,  with  his  sixty-eight  or  sixty-nine  years. 
On  this  account  he  never  takes  a  summer  vacation.  We  usually 
go  away  for  a  month  in  summer,  but  he  remains  summer  and 
winter  working  away  in  the  little  room  described  above.  Here 
he  works  without  relaxation  the  year  through.  In  my  opinion 
Father  Nicolai  does  more  work  than  the  eight  ministers  of  State 
in  Japan  put  together. 

Most  of  the  Japanese  priests  of  the  church  are  Nico- 
lai's  "  sons  in  the  ministry  and  have  gladly  followed 
his  leadership,"  and  many  of  them  have  been  educated 
and  trained  in  Russia.  In  Japan,  however,  are  schools 
for  boys  and  girls,  in  the  former  of  which  instruction 
is  given  in  the  Russian  language  "  so  that  the  church 
literature  might  be  accessible  and  of  value  to  the  stu- 
dents." There  is  also  a  large  library.  A  theological 
school  is  conducted  in  Tokyo,  where  assistants  are 
trained  for  the  work  under  the  bishop's  immediate 
supervision.  Church  magazines  are  published  and 
the  Christian  literature  of  the  church  is  growing.     A 

^  The  light  breakfast  above  mentioned  not  counting  as  a  meal,  ap- 
parently, in  the  mind  of  the  writer. — Tr. 


56  CHRISTIANITY   IN    MODERN   JAPAN 

translation  of  the  Bible  is  under  way  ;  the  New  Testa- 
ment is  already  finished. 

The  expenses  of  the  mission  in  Japan  come  to  about 
seventy-two  thousand  yen  per  year.  This  amount  is 
met  by  a  meagre  grant  from  a  small  foreign  mission 
society,  by  individual  contributions  (mainly  from 
priests,  rarely  from  nobles  and  rich  merchants,  in 
Russia),  and  by  the  donation  of  Bishop  Nicolai's  own 
episcopal  salary.  The  evangelists  of  the  church 
receive  meagre  compensation. 

The  work  of  the  Russian  mission  is  strongest  in 
the  Hokkaido,  where  there  are  more  than  twenty 
churches,  and  in  the  northern  part  of  the  main  island, 
and  weakest  in  Kiushiu  and  Shikoku.  The  total 
number  of  churches  in  the  empire  is  two  hundred 
and  sixty,  of  which  not  a  single  one  is  wholly  self- 
supporting.     Once  more  we  quote  from  the  "  Fukuin 

At  present  the  membership  of  the  Nihon  Sei  Kyokwai  totals 
twenty-seven  thousand  nine  hundred  and  sixty-six.  There  are 
forty  pastors  (priests),  one  hundred  and  forty  evangelists,  about 
thirteen  editors  and  translators,  seven  or  eight  professors  in  a 
theological  school,  tw^elve  or  thirteen  teachers  in  a  girls'  school, 
seventy-eight  theological  students,  sixteen  students  in  a  training 
school  for  evangelists,  and  eighty-three  students  in  a  woman's  theo- 
logical school.  Besides  these  there  is  a  large  number  of  teachers  of 
singing  and  ten  or  more  priests  employed  in  various  ways.  The 
students  of  the  theological  schools,  girls'  school,  etc.,  are  nearly  all 
boarding  pupils  whose  expenses  are  borne  by  the  church,  about 
one-third  of  the  mission  funds  going  for  school  expenses. 

Father  Nicolai  is  the  only  missionary  in  the  Sei  Kyokwai,  but 
as  a  religionist  he  is  a  pattern  in  his  life  of  self-conquest,  self- 
control,  and  unresting  industry.  We  may  be  ever  so  poor,  but 
we  cannot  be  poorer  than  Father  Nicolai.     We  may  be  ever  so 


The  Greek  Cathedral 


GREEK  CATHOI.ICS   IN   JAPAN  57 

diligent  in  labor,  but  we  cannot  excel  him  in  the  amount  of  work 
done.     He  is  now  nearly  seventy  years  old. 

The  existence  of  the  Set  JvyoAwai  of  to-day  is  due  to  the  labors  of 
Father  Nicolai.^  The  policy  of  his  mission  is  to  evangelize  Japan 
through  Japanese  alone.  No  effort  is  made  to  introduce  foreign 
customs  into  Japan  apart  from  the  customs  inherent  in  universal 
Christianity.     The  aim  is  to  establish  a  truly  Japanese  church. 

In  methods  no  attempt  is  made  at  external  show.  The  one 
method  of  the  Sei  Kyokwai  is  a  method  of  the  utmost  quiet  and 
mental  concentration,  viz.,  expounder  and  hearers  sitting  together 
in  a  quiet  room  tasting  the  gospel.  Instead  of  noisy  "lecture 
meetings,"  like  the  blare  of  trumpets  in  the  ears  of  hundreds  of 
auditors,  our  method  is  to  sit  in  the  secret  room  urging  sinners  to 
repentance  by  the  light  of  the  gospel.  Tho  kingdom  of  Christ  is 
not  to  be  organized  from  students  seeking  novelty  nor  from  peo- 
ple who  are  amused  with  the  striking  terms  of  the  so-called 
"New  Theology,"  but  it  is  to  be  made  up  of  repentant  and 
converted  sinners. 

There  is  one  more  special  point  that  must  not  be 
passed  unnoticed,  for  it  is  most  remarkable.  In  the 
magnificent  cathedral  in  Tokyo,  to  quote  from  Peery's 
"  Gist  of  Japan  "  : 

One  may  hear  the  finest  choral  music  in  the  empire.  Those  who 
believe  it  to  be  impossible  to  train  well  Japanese  voices  have  but 
to  attend  a  service  at  this  cathedral  to  have  their  ideas  changed. 
A  choir  of  several  hundred  voices  has  been  trained  to  sing  in  per- 
fect harmony  and  the  music  is  inspiring.  Travelers  who  have 
heard  the  music  of  the  most  famous  cathedrals  and  churches  of 
Europe  and  America  say  that  this  will  compare  favorably  with  the 
best.  The  development  of  music  in  the  Greek  Church  of  Japan 
has  been  marvelous. 

In  the  language  of  still  another,  "it  really  seems  that 
a  miracle  has  taken  place."     Of  course  "  the  great 

^  Bishop  Nicolai  might  most  appropriately  say  of  that  church,  ^^C^esimoi." 


58  CHRISTIANITY   IN    MODERN   JAPAN 

cathedral  dome,  like  a  magnificent  sounding-board,  ad- 
ding to  the  effect,"  produces  what  possibly  the  grand 
organ  and  immense  choir  could  not  alone  produce. 
But  "  incessant  practice  and  constant  drill "  also  de- 
serve credit  for  the  remarkable  result. 

This  is  perhaps  the  most  appropriate  place  to  refer 
to  the  subject  of  religious  toleration  ^  in  Japan,  for  in 
connection  with  the  Russian  Church  has  been  mani- 
fested the  most  significant  proof  that  the  constitutional 
provision  for  religious  freedom  is  not  to  be  a  dead  let- 
ter. When  the  Russo-Japanese  war  broke  out,  Russian 
sympathizers  in  the  West  began  to  claim  the  sympa- 
thy of  Christians  on  racial  and  religious  grounds  and 
to  warn  against  the  dangers  of  "  the  yellow  peril " 
and  the  "heathen  Japanese."  In  Japan  too,  Budd- 
hists began  to  attempt  to  arouse  prejudice  against  the' 
Russian  Church  members  in  particular  and  Christians 
in  general  on  the  ground  that  Japan  is  a  Buddhist 
country  while  Russia  is  a  Christian  nation.  This 
movement  was  having  no  little  weight,  especially  in 
the  country  districts,  when  the  government  issued 
instructions  rebuking  such  an  attitude.  The  prime 
minister.  Count  Katsura,  in  an  interview  with  Rev. 
Honda,  a  Christian,  said,  "  I  sincerely  hope  that  no 
one  will  be  betrayed  into  the  error  of  supposing  that 
such  things  as  differences  in  race  or  religion  have  any- 
thing whatever  to  do  with  the  present  complication." 

1  See  also  "  Religious  Liberty  in  Japan,"  Chapter  XX. 


CHAPTER   IX 

BAPTISTS   IN   JAPAN 

THE  history  of  Baptist  mission  work  in  Japan 
may  be  properly  divided  into  three  periods  ;  one 
from  i860  to  1872  ;  another  from  1872  to  1889 ;  and 
still  another  from  1889  to  the  present  time.  The  first 
period  was  under  the  auspices  of  the  American  Bap- 
tist Free  Missionary  Society ;  the  second  was  under 
the  auspices  of  the  American  Baptist  Missionary 
Union  and  the  English  Baptists  ;  and  the  third  is  that 
of  the  work  of  the  American  Baptist  Missionary 
Union,  the  English  Baptists,  and  the  Southern  Bap- 
tist Convention.  In  the  first  and  second  periods,  the 
workers  were  changing  often  and  reinforcements  were 
few.  In  the  third  period,  especially  in  the  first  two 
years  (1889  and  1890),  the  American  Baptist  Mission- 
ary Union  received  large  accessions  ;  and  in  1889  the 
Southern  Baptist  Convention  opened  work,  and  in  the 
past  few  years  has  sent  out  several  new  missionaries. 
The  first  two  periods  may  be  united  into  one,  that 
of  foundations ;  and  the  third  period  is  certainly  one 
of  expansion. 

Baptists  enjoy  the  distinction  of  having,  as  a  sailor 
in  Commodore  Perry's  fleet,  one  who  had  joined  the 
expedition  expressly  for  the  purpose  of  spying  out 
the  land  with  reference  to  mission  work.  In  Com- 
modore Perry's  official  report  this  man  is  mentioned 
as   "one  of   the  marines  named  Goble,   a  religious 

59 


6o  CHRISTIANITY   IN    MODERN   JAPAN 

man."  Among  the  Japanese  whom  the  expedition 
had  picked  up  on  the  way  was  one  Sentaro,  to  whom 
the  sailors  gave  the  nickname  of  Sam  Patch.  Goble, 
"  finding  in  his  docility  and  intelligence  promise  of 
good  fruit  from  a  properly  directed  religious  training, 
had  begun  with  him  a  system  of  instruction  which 
he  hoped  would  not  only  make  the  Japanese  a  fair 
English  scholar,  but  a  faithful  Christian." '  Sam 
Patch  united  with  the  Baptist  church  in  Hamilton, 
N.  Y.,  and  awakened  a  hope  in  the  minds  of  Chris- 
tians in  America  that  he  would  lead  many  of  his 
countrymen  to  a  knowledge  of  Christ.^  But  this  hope 
was  not  realized. 

Goble,  having  pursued  a  course  of  study  in  the 
Theological  Seminary  at  Hamilton,  came  out  to  Japan 
in  i860,  with  his  wife,  as  the  first  missionaries  of  the 
American  Baptist  Free  Missionary  Society.  They 
lived  in  Yokohama  where,  if  various  reports  may  be 
believed,  Goble  distinguished  himself  as  a  rigidly 
orthodox  and  strenuous  Christian  of  the  militant 
type.  Moreover,  the  first  portion  of  the  Bible  to  be 
printed  in  Japan  in  the  Japanese  language  was  the 
Gospel  of  Matthew,  translated  by  Goble  and  published 
in  1871. 

In  the  following  year  (1872)  the  American  Baptist 
Free  Missionary  Society  transferred  its  work  in  Japan 
to  the  American  Baptist  Missionary  Union,  under 
whose  jurisdiction  thus  fell  not  only  Goble  but  also 
Nathan  Brown,  d.  d.  These  two  came  to  Japan  in 
1873  ;  Goble,  however,  soon  resigned  ;  but  others  were 

1  Commodore  Perry's  official  report. 

2  Doctor  Verbeck,  at  Osaka  Conference. 


BAPTISTS  IN  JAPAN  6l 

added  to  the  mission  in  the  same  year.  Doctor  Brown 
at  once  gave  himself  to  the  work  of  translation,  for 
which  he  was  unusually  gifted.  In  March,  1873,  the 
first  Baptist  church  in  Japan  was  organized  ;  it  origin- 
ally consisted  only  of  the  missionary  families  ;  but 
in  July  of  the  same  year  the  first  Japanese  convert  ^ 
was  baptized. 

In  1874  the  Arthurs  removed  to  Tokyo  and  shortly 
afterward  opened  on  Suruga  Dai  a  girls'  school  which 
has  developed  into  the  Sarah  A.  Curtis  Home,  still  in 
that  locality.  In  the  year  following  (1875),  the  first 
women  missionaries  arrived  in  the  persons  of  Miss 
Kidder  and  Miss  Sands  (now  Mrs.  Brand),  both  of 
whom  are  still  on  the  field  ;  1875  was  also  the  date 
of  the  baptism  of  the  first  Japanese  woman.  We  quote 
from  Miss  Kidder's  paper  on  "James  Hope  Arthur" 
before  the  conference  of  1892  : 

The  Kanda  River,  which  flows  between  Suruga  Dai  and  Hongo, 
was  our  first  baptistery,  and  into  this  were  led,  from  time  to  time, 
sixteen  who  professed  faith  in  the  living  Christ.  Mr.  Arthur  with 
his  own  hands  made  a  safe  path  down  the  steep  embankment, 
and  in  this  stream  on  November  6,  1875,  tlie  first  Japanese 
woman,  Uchida  Hama,  known  to  have  received  Christian  bap- 
tism, was  buried  with  Christ,  from  this  grave  to  rise  and  work 
with  her  risen  Redeemer.* 

The  first  Baptist  church  in  the  capital  of  the  em- 
pire was  organized  in  1876.  It  was  three  years  later 
that  Kawakatsu,  who  was  originally  one  of  the  Yoko- 
hama band  trained  by  S.  R.  Brown,  d.  d.,  but  had 
afterward  joined  the  Baptist  church,  became  the  first 

^  Not  counting  Sam  Patch. 

^  She  still  survives,  happy  in  the  faith. 


62  CHRISTIANITY   IN   MODERN   JAPAN 

ordained  native  Baptist  minister.  The  same  year 
(1879)  ^s  ^^^^  ^^^^  °^  ^^^^  arrival  of  Rev.  (now  Dr.)  A. 
A.  Bennett  and  wife,  who  are  the  senior  couple  of  the 
Baptist  mission  in  Japan. 

It  was  likewise  in  1879  that  the  English  Baptists 
established  their  work  in  Japan  through  Rev.  W.  J. 
White,  who  had  already  served  several  years  as  a 
teacher  in  both  private  and  government  schools. 
Their  work  was  finally  transferred  to  the  American 
Baptist  Missionary  Union  in  1900. 

In  the  work  of  translating  the  New  Testament  into 
Japanese,  the  Baptists  had  no  mean  share.  For  about 
eighteen  months.  Dr.  Nathan  Brown,  the  veteran 
linguist,  who  had  already  translated  the  New  Testa- 
ment into  Assamese,  sat  with  the  union  committee 
in  Japan.  But  finally,  on  account  of  conscientious 
views  concerning  the  proper  translation  of  baptiso  and 
its  derivatives,  he  resigned  from  that  committee  and 
continued  his  labors  alone.  In  1879  he  had  the  pleas- 
ure and  the  honor  of  publishing  the  first  translation 
of  the  New  Testament  into  Japanese.  And  although, 
for  obvious  reasons,  this  version  does  not  enjoy  a 
wide  circulation,  it  is  generally  acknowledged  to  be 
clearer,  simpler,  and  truer  to  the  original  than  the 
other  version.  A  remarkable  tribute  to  the  excel- 
lence of  Doctor  Brown's  translation  appeared  in  1895 
in  a  Pedobaptist  magazine,  called  '•'■  Kirisjito-kyo'*''  to 
the  effect  that  students  of  the  Bible  "  who  understand 
English  should  use  the  Revised  version,  and  that 
those  who  read  Japanese  only  should  use  the  New 
Testament  published   by  the  Baptist  mission."  '     It 

^  "Gleanings,"  January,  1896. 


BAPTISTS   IN   JAPAN  63 

is  not  expected  that  this  version  will  ever  come  into 
general  use ;  but  it  will  always  be  useful  as  a  work 
of  reference. 

The  classes  for  preachers  which  Mr.  Bennett  started 
in  1879  were  organized  in  1884  into  a  theological 
seminary.  At  first  each  school  year  consisted  of  two 
terms,  each  of  four  months,  in  which  the  students 
alternated,  so  that  one  set  studied  in  school  while 
another  set  worked  in  the  field  as  evangelists.  In 
1888  a  fixed  curriculum  was  adopted,  but  irregularity 
in  attendance  as  well  as  lack  of  teaching  force  ren- 
dered it  impossible  to  divide  the  students  into  classes 
and  made  it  necessary  to  teach  them  as  a  body. 

In  1886  Mr.  and  Mrs.  Carpenter  arrived  and  opened 
their  work  in  Nemuro.  This  year  is  also  the  date  of 
the  death  of  the  Baptist  Nestor,  Doctor  Brown,  who, 
in  spite  of  the  number  of  his  years,  which  amounted 
to  almost  eighty  at  his  death,  was  most  indefatigable 
in  labor.  He  died  loved  and  mourned  by  both  Japa- 
nese and  foreigners.  His  constant  prayer  became  his 
epitaph  :  "  God  bless  the  Japanese." 

The  period  from  1889  till  the  present  time  has  been 
denominated,  so  far  as  Baptist  work  is  concerned,  the 
period  of  expansion.  It  was  opened  by  the  arrival  of 
ten  or  more  new  missionaries  in  1889  and  several 
others  in  1890.  It  may  seem  a  little  peculiar  that  such 
large  reinforcements  should  come  at  just  that  time, 
which  was  the  height  of  the  anti-foreign  and  anti- 
Christian  reaction.  But  although  it  was  a  rather  dis- 
couraging epoch  in  Christian  work  in  Japan,  it  was 
nevertheless  a  good  opportunity  for  new  missionaries 
to  devote  themselves  to  the  language  study  which  is 


64  CHRISTIANITY   IN   MODERN   JAPAN 

such  an  important  preparation  for  active  work.  Thns 
the  new  missionaries  of  the  American  Baptist  Mis- 
sionary Union  and  the  Southern  Baptist  Convention 
were  fully  prepared  later  to  improve  the  excellent 
opportunities  afforded  by  the  revival  of  interest  in 
the  gospel. 

From  about  the  very  beginning-  of  the  work  of  the 
American  Baptist  Missionary  Union  in  Japan  the  im- 
portance of  female  education  was  recognized.  Miss 
Sands  and  Mrs.  Brown  in  Yokohama,  Mrs.  Arthur 
and  Miss  Kidder  in  Tokyo,  were  the  pioneers  in  this 
work.  The  first  formally  organized  school  was  that 
now  known  as  the  Sarah  A.  Curtis  Home,  opened  in 
Tokyo  by  Miss  Kidder  in  1875.  The  work  among 
girls  in  Yokohama  has  grown  into  the  present  Mary 
A.  Colby  Home.  The  other  schools  all  date  from  the 
second  period  of  Baptist  work  in  Japan — Sendai  and 
Chofu^  from  1891  and  Himeji  from  1892.  Kinder- 
gartens came  still  later  in  organization.  That  in 
Kobe  under  Mrs.  Thomson  was  the  pioneer,  dating 
from  1894,  while  the  two  in  Tokyo  date  from  1897. 
The  girls'  schools  and  kindergartens  are  now  among 
the  mightiest  forces  in  the  Baptist  work  in  Japan. 

The  education  of  boys  was  sadly  neglected  in  Bap- 
tist work  until  a  comparatively  late  period.  It  is 
true  that  there  had  been  no  little  attention  paid  in  a 
somewhat  desultory  way  to  primary  schools,  where 
boys  and  girls  were  educated  together  or  even  where 
boys  alone  were  educated.  But  no  provision  was 
made  at  all  for  the  secondary  and  higher  education 
of  boys  until  less  than  a  decade  ago.     It  was  not  until 

1  Burned  down  in  1902. 


BAPTISTS   IN   JAPAN  65 

the  fall  of  1894  that  the  writer  was  appointed  and  not 
until  February  of  1895  that  he  arrived  in  Japan  to 
start  a  school  which  eventually  received  the  name  of 
Duncan  Academy.  Its  growth  has  been  slow  and 
steady,  both  in  number  of  students  and  in  equipment, 
but  thanks  to  the  generosity  of  Mrs.  Robert  Harris, 
Mr.  K.  M.  Runyan  and  others,  it  now  has  a  fine 
plant  with  good  prospects.  In  April,  1904,  it  opened 
with  the  first-year  class  of  a  three  years'  higher  or 
college  course. 

In  1894  Mr.  Bennett,  after  just  a  decade  of  faithful 
labor  in  charge  of  the  theological  training  work  in 
Yokohama,  gave  over  the  presidency  of  the  seminary 
to  Rev.  (now  Dr.)  J.  L.  Dearing.  At  the  same  time 
the  institution  moved  into  new  buildings,  including 
a  dormitory  and  a  recitation  building,  to  which  has 
more  recently  been  added  a  residence  for  the  presi- 
dent, making  altogether  a  valuable  plant.  Moreover, 
the  curriculum  has  been  improved,  the  standard  of 
admission  raised,  and  the  work  of  the  school  expanded 
in  many  ways.  The  alumni  of  the  seminary  have 
been  holding  most  important  positions  in  Baptist 
work  in  different  parts  of  Japan,  from  Nemuro  in  the 
extreme  north  to  Kyushu  and  the  Riukiu  Islands  in 
the  extreme  south,  and  even  abroad,  especially  among 
the  Japanese  on  the  Pacific  coast  of  the  United  States 
of  America. 

It  was  under  Baptist  auspices  that  mission  work 
was  opened  in  the  Riukiu  (Loo  Choo)  Islands  in  1891. 
The  means  for  this  expansion  of  our  work  was  pro- 
vided by  a  Scotch  Presbyterian  lady,  whose  interest 
therein  was  aroused  by  Rev.  R.  A.  Thomson.     The 


66  CHRISTIANITY   IN   MODERN   JAPAN 

man  to  institute  this  work  was  Mr.  Hara,  who  thus 
enjoys  "  the  honor  of  being  the  first  Christian  Jap- 
anese evangelist  to  take  up  work  "  among  that  people. 
Mr.  and  Mrs.  Thomson  made  their  first  visit  to  the 
islands  in  1892. 

By  the  generosity  of  the  same  Scotch  family  men- 
tioned above,  the  Baptist  mission  was  enabled  to  open 
work  in  1899  among  the  islands  of  the  Inland  Sea, 
famed  for  its  beauty.  This  work  is  carried  on  by 
means  of  the  gospel  ship  "  Fukuin  Marii^^''  in  charge 
of  Captain  Luke  W.  Bickel,  who  is,  indeed,  "  a  rare 
man  for  this  special  field  and  fitted  in  every  way  for 
this  peculiar  pioneer  work." 

It  was  only  by  an  accident  that  the  Southern  Bap- 
tist Convention  was  not  among  the  very  first  societies 
on  the  Japanese  field  after  it  was  opened  to  the  work. 
In  i860  two  missionaries  of  theirs  started  for  Japan 
but  were  lost  at  sea,  and  others  who  had  intended  to 
come  later  were  prevented  by  the  Civil  War.  An 
interval  of  almost  thirty  years  passed  before  mission- 
aries were  again  appointed  and  started  for  Japan  (1889). 
The  pioneers  were  Brunson  and  McCollum,  the  latter 
of  whom  is  still  in  the  work  and  may  honestly  say  of 
it,  Magna  pars  fui.  These  men  lived  a  short  time  in 
Kobe  and  Osaka  in  study  of  the  language,  but  in  1892, 
after  a  consultation  with  the  missionaries  of  the  Mis- 
sionary Union,  removed  to  Kyushu,  which  was  to  be 
their  special  field.  The  harmony  and  co-operation 
that  have  marked  all  relations  between  the  two  Bap- 
tist bodies  have  been  a  source  of  great  pleasure  and 
comfort  to  all. 

The  evangelistic  work  of  the  Baptists  in  Japan  has 


BAPTISTS   IN   JAPAN  67 

not  been  limited  to  any  special  locality  or  district,  as 
in  the  case  of  some  missions,  but  has  been  spread  out 
over  an  extensive  area.  Its  stations,  for  instance, 
stretch  out,  with  larger  or  smaller  gaps,  from  the 
Hokkaido  in  the  extreme  northeast  to  Kyushu  in  the 
extreme  southwest,  and  jump  over  to  the  Riukiu 
Islands.  At  a  few  points  it  reaches  to  the  west  coast. 
The  chief  stations,  in  geographical  order,  are  Nemuro, 
Otaru,  Morioka,  Sendai,  Mito,  Tokyo,  Yokohama, 
Kyoto,  Osaka,  Kobe,  Himeji,  '■'■  Fiikiiin  Maru^''  Chofu, 
Kokura,  Fukuoka,  Nagasaki,  Kagoshima,  Kumamoto, 
and  Naha.  The  biggest  gaps  in  Japan  proper  are 
between  Yokohama  and  Kyoto,  Himeji  and  Chofu. 
There  appears  to  be  still  plenty  of  land  to  be  pos- 
sessed, but  where  are  the  possessors  ?  We  may  rejoice 
over  what  has  been  done,  feel  ashamed  of  what  has 
not  been  done,  and  push  on  with  renewed  vigor  and 
faith  to  what  is  to  be  done. 

Note. — The  Baptist  missions  in  Japan  publish  a  "  baby  organ  " 
in  the  form  of  a  bi-monthly  English  magazine  called  "Gleanings." 


CHAPTER  X 

CONGREGATIONAUSTS   IN   JAPAN 

THE  survey  of  the  work  of  the  American  Board  ^ 
in  Japan  must  include  in  its  vision  what  are 
called  the  Kiuni-ai  churches.  Most  of  them  have 
had  more  or  less  connection  with  the  work  of  the 
mission  ;  some  originally  had  no  relation  at  all ;  but 
all  are  now  affiliated  with  each  other  and  indirectly 
with  the  missionaries,  so  that  they  should  be  classed 
ecclesiastically  under  the  same  head.  These  Kiwii-ai 
churches  "  form  the  most  powerful  and  influential 
body  of  independent  Christians  in  Japan."  They 
have  their  own  Home  Mission  Society  and  their  own 
annual  meeting,  to  which  they  invite  the  Congrega- 
tional missionaries  as  corresponding  members. 
Therefore,  it  is  perfectly  proper,  as  well  as  convenient, 
to  include  them  in  this  chapter. 

It  was  on  July  13,  1869,  that  the  Prudential  Com- 
mittee of  the  American  Board  adopted  a  resolution 
recommending  the  Board  to  open  a  mission  in  Japan  ; 
it  was  in  September  of  that  year  that  the  Board,  in 
session  at  Pittsburg,  authorized  the  opening  of  the 
mission;  and  it  was  November  30,  1869,  when  Rev. 
(now  Dr.)  and  Mrs.  D.  C.  Greene,  arrived  at  Yoko- 
hama, and  these  entered  formally  into  the  new  field. 
It  will  be  seen  at  once  that  the  American   Board 

1  "American  Board  of  Commissioners  for  Foreign  Missions,"  is  the 
full  title. 
68 


CONGREGATION ALISTS   IN  JAPAN  69 

Opened  its  Japan  work  ten  years  later  than  the  Ameri- 
can Episcopal,  Dutch  Reformed,  and  American  Pres- 
byterian Boards,  and  nine  years  later  than  the  Bap- 
tists. But  the  results  of  its  work,  as  a  whole,  will 
compare  quite  favorably  with  those  of  any  of  the 
Boards  which  have  worked  in  Japan. 

From  the  very  outset  the  work  of  the  American 
Board  was  varied  ;  for  the  missionaries  have  included 
those  interested,  not  merely  in  evangelistic,  educa- 
tional, and  publication  work,  but  also  in  medical, 
eleemosynary  and  sociological  lines.  Moreover,  one 
of  the  very  earliest  of  their  missionaries  was  "the 
unyielding  champion  of  self-support."  The  number 
rapidly  increased,  until  in  1888  it  was  above  one  hun- 
dred and  included  those  from  different  sections  of  the 
United  States  and  of  various  schools  of  thought.^ 

There  is  no  doubt  that  one  reason  for  the  success 
of  the  work  of  the  American  Board  in  Japan  has 
been  the  peculiar  character  of  the  relationship  of 
their  missionaries  with  the  native  workers  ;  while  a 
still  greater  reason  may  be  found  in  the  fact  that  their 
Japanese  associates  have  been  unusually  able  men, 
with  the  gift  of  leadership.  It  is  only  by  means  of 
such  that  a  strong,  self-supporting  native  church  can 
be  built  up.  It  is  never  doubted  that  the  missionary 
can  instruct  the  native  ;  but  it  is  not  always  acknowl- 
edged that  the  native  can  teach  the  missionary.  But 
it  was  the  wise  policy  of  the  American  Board  mission 
in  Japan  "  to  trust  the  native  leaders,  believing  that 
their  knowledge  of  native  conditions  was  as  good  as 
ours,  if  not  better." 

*  At  present  the  number  is  much  smaller. 


70  CHRISTIANITY   IN    MODERN  JAPAN 

Among  the  Japanese  who  materially  assisted  in  the 
upbuilding  of  the  Kuvii-ai  churches,  two  stand  out 
most  prominent  and  can  be  mentioned  without  in- 
vidiousness.  These  two  are  Neesima  (properly  Ni- 
ishima)  and  Sawayama.  The  story  ^  of  the  former  is 
so  well  known  that  it  need  not  be  repeated  here ;  it  is 
so  intensely  romantic  that  it  is  well  worth  frequent 
reading.  If  ever  a  man  was  providentially  raised  up 
to  be  a  Christian  leader  among  the  Japanese  it  was 
Neesima.  He  holds  the  distinction  of  being  the  first 
Japanese  ordained  to  the  ministry.  Without  him  the 
Doshisha  could  never  have  been  founded  ;  it  grew 
rapidly  under  his  management,  and  it  declined  after 
his  death. 

In  him  Japan  has  lost  one  of  its  foremost  men,  and  the  work 
of  missions  its  apostle.  In  him,  it  may  be  said,  the  spirits  of 
Old  and  of  New  Japan  were  united  in  the  noblest  sense.  .  .  This 
purified  Satnurat  spirit,  this  devotion  to  the  country  and  at  the 
same  time  to  Christ,  which  Neesima  embodied  in  himself — this 
it  is  which  the  students  mean  when  they  speak — as  they  love  to 
do — of  the  Doshisha  Seishtn,  the  "  Doshisha  spirit." 

When  he  was  once  urged  to  "become  a  great  public 
man,"  he  stated  the  aim  of  his  life  to  be  to  "  produce 
hundreds  and  thousands  of  Neesimas  who  can  work 
for  this  country." 

Sawayama  is  not  perhaps  so  well  known  as  Nees- 
ima, but  did  a  work  of  immeasurable  importance  in 
preaching  and  practising  self-support.  When  he 
came  back  from  study  in  America,  he  was  not 
"spoiled"  as  so  many  have  been,  but  was  humble 

1  See  "Joseph  Hardy  Neesima"  (Davis)  and  "Life  and  Letters  of 
Joseph  Hardy  Neesima  "  (Hardy). 


Rf.v.  J.  H.  Neemma,  LL.  D. 


CONGREGATION  AGISTS   IN   JAPAN  7 1 

enough  to  accept  the  pastorate  of  a  small  church  in 
Osaka  at  six  dollars  per  month,  with  the  idea  that 
teaching  and  translating  would  make  up  enough  for 
his  living  until  his  church  could  give  him  full  sup- 
port. It  certainly  seemed  like  an  experiment  doomed 
to  failure  from  the  outset,  but  it  proved  "  a  grand 
success,"  as  the  following  statements  show: 

The  Naniwa  church,  at  the  end  of  five  years,  had  increased  its 
yearly  contributions  from  seventy  to  seven  hundred  dollars.  It 
had  started  another  independent  church  in  Osaka  and  made  a 
beginning  of  Christian  work  in  nine  other  places.  It  had  also 
established  a  Christian  girls'  school  in  the  city. 

Sawayama  was  the  first  Japanese  to  be  ordained  on 
Japanese  soil  and  the  first  to  stand  for  self-support,  in 
the  practice  of  which  he  shortened  his  own  life.^ 

It  was,  of  course,  quite  inevitable  that  the  remark- 
able success  of  the  policy  of  self-support  should  lead 
to  independence  of  missionary  control,  in  matters  not 
merely  of  finance  and  management,  but  also  of  faith. 
But  absolute  independence  in  all  things  is  the  goal  of 
the  native  church,  and  "  'tis  a  consummation  devoutly 
to  be  wished." 

It  is,  however,  natural  in  the  transition  from  one 
condition  to  another  that  there  should  be  some  mis- 
understanding and  unpleasantness.  And  the  friction 
between  foreigner  and  native  was  enhanced  by  the 
intensity  of  the  prevalent  anti-foreign  feeling.  In 
1895  the  native  Home  Mission  Society,  toward  which 
the  Japanese  had  been  contributing  only  one  thou- 
sand yen  per  year,  relinquished  the  subsidy  hitherto 

1  See  "The  Modern  Paul  of  Japan"  (Narus6). 


72  CHRISTIANITY   IN    MODERN   JAPAN 

received  from  the  mission.  This  led  to  increased  con- 
tributions from  the  Japanese  Christians,  so  that  the  an- 
nual income  amounts  to  five  thousand  or  six  thousand 
yen.  In  1903  it  celebrated  its  twenty-fifth  anniversary. 

As  the  Home  Mission  Society  is  unable  to  take  over 
all  the  work  to  be  done  where  there  are  no  self- 
supporting  churches,  the  mission  aids  such  places  in 
the  support  of  evangelists.  But  it  is  the  policy  "  to 
give  the  least  financial  aid,"  so  that  the  "  local  Chris- 
tians may  bear  the  responsibility  of  caring  for  their 
evangelists."  The  present  relations  between  the  Con- 
gregational missionaries  and  the  Kumi-ai  Christians 
are  "on  the  basis  of  equality  and  mutual  sympathy." 

The  question  of  the  orthodoxy  of  these  Kumi-ai 
churches  has  been  a  burning  one  ;  but  it  scarcely  falls 
within  the  scope  of  this  book  to  discuss  controversial 
points.  It  is  quite  evident  that  the  theological  dis- 
cussions which  have  prevailed  in  the  West  have  had 
their  influence  upon  the  thought  of  the  young  Chris- 
tian church  in  Japan,  and  have  possibly  been  felt 
more  in  Kumi-ai  circles  than  in  others.  It  is,  per- 
haps, true  that  so-called  "  Liberalism,"  "  New  The- 
ology," "  Higher  Criticism,"  have  found  more  favor 
among  Kumi-ai  Christians  than  among  others.  Some 
of  the  old  leaders  of  the  famous  "  Kumamoto  Band  " 
have  completely  lost  their  faith,  and  churches  have 
been  weakened  by  doubt.  But  the  common  Kumi-ai 
creed  reduced  to  its  lowest  terms,  "though  short, 
seems  to  contain  the  essential."^ 

^  We  believe  in  the  one  infinite  and  perfect  God,  who  is  revealed  in 
the  Bible  as  Father,  Son,  and  Holy  Spirit, 

We  believe  in  Jesus  Christ,  who,  being  God,  became  man,  and  for 


CONGREGATION ALISTS  IN   JAPAN  73 

The  educational  work  of  the  American  Board  and 
the  Kunii-ai  churches  has  been  and  is  of  tremendous 
importance.  The  Doshisha  alone  deserves  a  chapter ; 
for  in  spite  of  its  checkered  career  it  has  been  a  great 
power  in  Japan,  and  as  we  cannot  believe  that  prayers 
and  tears  and  lives  have  been  poured  out  in  vain  for 
that  institution  we  think  that  it  will  have  a  grand 
future.  Kobe  College  mantains  high  rank  among  the 
institutions  for  female  education  in  Japan.  The 
Baikwa  Jo  Gakko^  in  Osaka,  is  "  the  first  Christian 
school  established  in  Japan  without  the  aid  of  Board 
money  " ;  it  was  founded  by  Sawayama's  efforts.  The 
Bible  Women's  School  in  Kobe  has  sent  out  many 
graduates  into  Christian  work.  The  "  Glory  Kinder- 
garten," in  Kobe,  claims  to  do  "the  highest  grade  of 
kindergarten  work  done  in  Japan." 

The  American  Board  is  one  of  the  few  mission 
Boards  which  has  carried  on  medical  work  in  Japan. 
First,  Doctor  Berry,  and  afterward  Doctor  Taylor, 
have  been  eminently  successful  in  their  labors.  The 
physician  could  often  go  where  others  could  not ; 
his  medical  skill,  combined  with  tact  and  sympathy, 
opened  many  fields  of  work  in  early  days.  But  now, 
on  account  of  the  abundant  supply  of  efficient  Jap- 
'anese  physicans,  there  is  no  special  need  for  medical 

the  sake  of  saving  a  sinful  world,  took  on  himself  our  infirmities,  died, 

and  rose  again. 

"We  believe  in  the  Holy  Spirit,  the  giver  of  new  life. 

We  believe  in  the  Bible,  which  was  given  by  the  influence  of  God 

and  which  makes  us  wise  unto  salvation. 

We  believe  in  the  holy  church,  baptism  by  water,  the  holy  Supper, 

the  Lord's  holy  day,  the  everlasting  life,  the  resurrection  of  the  dead, 

and  righteous  rewards  and  punishments. 


74  CHRISTIANITY   IN    MODERN   JAPAN 

missionaries.  There  is,  however,  a  grand  field  for 
Christian  Japanese  physicians.  The  present  war  has 
demonstrated  what  Japanese  ph3^sicians  can  do,  and 
there  is  no  less  call  for  them  in  the  field  of  Christian 
effort  than  in  others,  and  no  less  success  awaits  them. 

The  American  Board  and  Kumi-ai  Christians  have 
also  been  foremost  in  eleemosynary  and  sociological 
work.  The  Okayama  Orphanage  is  the  "first"  of  its 
kind  in  every  sense  of  the  word,^  in  Japan.  Mr. 
Tomioka  and  Mr.  Hara,  who  are  prominent  and  suc- 
cessful in  prison  work,  deserve  mention  here.  The 
latest  institution  is  the  Factory  Girls'  Home  in  Mat- 
suyama.  In  Tokyo,  however,  is  an  institution  known 
as  Kingsley  Hall,  modeled  after  Occidental  "  settle- 
ments ";  it  is  in  charge  of  a  Christian,  Mr.  Katayama, 
and  it  emphasizes  religious  teaching. 

The  credit  of  the  first  Christian  paper  in  Japan  be- 
longs to  the  American  Board  in  the  "  SchicJii-ichi 
Zappo'^  (Weekly  Miscellany),  started  in  1876.  The 
missionaries  have  also  done  an  immense  amount  of 
literary  work  in  the  vernacular,  in  the  writing  of 
tracts,  commentaries,  and  religious  treatises,  both  ex- 
pository and  apologetic.  They  have  also  published 
several  valuable  books  in  English.^  The  Keiseisha^  a 
publishing  house  in  Tokyo ;  the  Fiikisansha,  a  pub- 
lishing house  in  Osaka,  and  the  Fukuin  Printing 
Company,  in  Yokohama,  are  carried  on  by  Kumi-ai 
Christians.  "  Mission  News  "  is  the  title  of  an  able 
monthly  published  in  English  by  the  mission. 

^  At  least  among  Protestants. 

^  See  books  by  Atkinson,  Cary,  Davis,  DeForest,  Gordon,  and  Gulick 

mentioned  in  Bibliography. 


CONGREGATIONAI.ISTS   IN  JAPAN  75 

Rev.  A.  D.  Hail,  d.  d.,  a  Presbyterian  missionary 
of  Osaka,  bears  witness  as  follows  : 

This  third  of  a  century  [1869-1903]  has  seen  the  development 
of  the  Kumi-ai  churches,  a  body  of  some  twelve  thousand  Chris- 
tians, who  wield  an  immense  influence  in  the  nation,  far  beyond 
the  circle  of  their  own  immediate  membership,  and  with  a  pulpit 
that  numbers  amongst  its  members  men  of  great  intellectual  worth 
and  spiritual  power. 


CHAPTER  XI 

EPISCOPAWANS   IN   JAPAN 

TO  this  group  of  missions  belongs  the  honor  of 
possessing  the  first  Protestant  missionaries  who 
reached  Japan  under  regular  appointment,  i.  <?.,  Revs. 
John  lyiggins  and  C.  M.  Williams.  The  former 
reached  Nagasaki  May  2,  1859,  even  "before  the 
actual  opening  of  the  ports,"  and  the  latter  arrived 
toward  the  end  of  the  following  month.  Both  of 
these  men  had  already  been  engaged  in  mission  work 
in  China  under  the  American  Episcopal  Mission. 
Mr.  lyiggins  unfortunately  was  compelled  by  sickness 
to  return  permanently  to  America  in  i860,  but  has 
always  retained  an  active  interest  in  foreign  missions.^ 
Mr.  Williams  later  became  the  first  Episcopal  bishop 
for  Japan  under  the  title  of  "  Bishop  of  Yedo."  He 
was  first  appointed  (in  1865)  bishop  of  China,  with 
the  added  care  of  Japan,  but  in  1874  he  was  relieved 
of  China  and  had  the  charge  of  Japan  only  until 
1889,  when  he  resigned.^  He  is  now  the  senior  bishop 
in  the  American  Episcopal  Church. 

For  a  decade  the  American  Episcopal  Mission  alone 
represented  the  group  under  consideration ;  but  in  1869 
Rev.  G.  Ensor  and  wife  came  out  as  the  first  mis- 
sionaries of  the  Church  Missionary  Society  (British)^ ; 

1  He  still  survives,  living  in  Cape  May,  N.  J. 

2  Bishop  Williams  is  also  in  America. 
8  C.  M.  S. 

76 


EPISCOPALIANS   IN   JAPAN  77 

and  In  1873  Rev.  (afterward  archdeacon)  Shaw  opened 
the  work  of  the  (British)  Society  for  the  Propaga- 
tion of  the  Gospel/  A  still  later  accession  to  this 
group  was  the  Canadian  Church  Mission  in  1888. 
There  have  been  several  other  smaller  bodies  of  this 
group,  but  they  have  generally  been  affiliated  more 
or  less  with  one  or  other  of  the  regular  missions. 
Moreover,  by  1878  all  the  Episcopal  bodies  in  Japan 
had  come  into  such  close  co-operation  that  they  de- 
cided in  joint  conference  upon  only  "  one  Book  of 
Common  Prayer  for  the  use  of  Japanese  Christians." 
And  by  1883  the  two  bodies  of  English  Episcopalians 
mentioned  above  had  succeeded  in  uniting  in  the 
choice  of  a  bishop.  Rev.  A.  W.  Poole,  who,  however, 
died  in  1885.  He  was  succeeded  in  1886  by  Rev. 
Edward  Bickersteth,  son  of  the  well-known  writer 
and  poet.  Bishop  Bickersteth  died  in  1897,  but  left 
his  impress  upon  the  work  in  Japan. 

It  was  in  1886,  under  the  guidance  of  Bishops  Bick- 
ersteth and  Williams,  that  the  various  Episcopal  bodies 
met  in  conference  and  formulated  a  plan  for  a  union 
of  effort  upon  one  Japanese  church.  This  organiza- 
tion is  known  as  the  Nippon  Seikokzvai (Holy  Catholic 
Church  of  Japan).  The  chief  articles  of  its  consti- 
tution are  as  follows : 

Article  I.    (Name  as  above.) 

Article  II.  This  church  doth  accept  and  believe  all  the  canon- 
ical Scriptures  of  the  Old  and  New  Testaments  as  given  by  in- 
spiration of  God,  and  as  containing  all  things  necessary  to  salva- 
tion, and  doth  profess  the  faith  summed  up  in  the  Nicene  Creed 
and  that  commonly  called  the  Apostles'  Creed. 

»  S.  P.  G. 


78  CHRISTIANITY   IN   MODERN  JAPAN 

Article  III.  This  church  will  administer  the  doctrine  and  sac- 
raments and  discipline  of  Christ,  as  the  Lord  hath  commanded, 
and  will  maintain  inviolate  the  three  orders  of  bishops,  priests, 
and  deacons  in  the  sacred  ministry. 

This  constitution  can  be  amended  only  by  a  two-thirds  vote  of 
the  members  of  a  regular  synod. 

The  next  steps  in  the  organization  of  Episcopal 
mission  work  in  Japan  were  an  increase  in  the  num- 
ber of  episcopates  and  the  delimitation  of  the  dio- 
ceses. Bishop  Williams  (American)  was  succeeded 
by  Bishop  McKim,  still  in  office.  The  number  of 
Anglican  Bishops  was  increased  from  time  to  time  by 
the  appointments  of  Bishops  Evington,  Fyson,  and 
Awdry.  And  when  the  last-mentioned  was  transferred 
from  Osaka  to  Tokyo  to  fill  the  place  of  the  lamented 
Bickersteth,  Mr.  Foss  was  elevated  to  the  bishopric. 
The  diocese  of  Kyoto  (American)  was  temporarily 
under  the  charge  of  Bishop  McKim  until  1900,  when 
Rev.  S.  C.  Partridge,  a  missionary  in  China,  was  con- 
secrated in  Tokyo  to  that  post — the  first  instance  of 
such  a  ceremony  in  Japan.     The  dioceses  are  as  below.^ 

The  Episcopal  group  has  several  educational  insti- 
tutions. One  girls'  school  in  Osaka  is  called  "  Bishop 
Poole  Memorial."  There  is  another  prosperous  girls' 
school,  known  as  "  St.  Margaret's,"  in  Tokyo.  But, 
in  this  connection,  it  is  better  to  speak  of  the  entire 
educational  plant  of  the  American  Episcopal  Mission 
in  Tokyo.    It  is  known  in  Japanese  as  Rikkyo  Gakwin^ 

^  North  Tokyo,  Bishop  McKim,  American  ;  South  Tokyo,  Bishop 
Awdry,  British  ;  Kyoto,  Bishop  Partridge,  American  ;  Osaka,  Bishop 
Foss,  British  ;  Kinshiu,  Bishop  Evington,  British ;  Yezo  (Hokkaido), 
Bishop  Fyson,  British. 


EPISCOPAWANS   IN   JAPAN  79 

and  includes  a  theological  seminary,  a  college  an 
academ)^,  besides  the  girls'  school  just  mentioned, 
known  in  Japanese  as  Rikkyo  Jo  Gakko.  This  insti- 
tution, as  a  whole,  is  one  of  the  largest  Christian  edu- 
cational institutions  in  Japan.  There  is  also  a  flour- 
ishing boys'  school,  Momoyaina  Gakko^  of  academic 
grade  in  Osaka  under  the  auspices  of  the  Church  Mis- 
sionary Society.  Night  schools  and  English  classes 
are  also  conducted  in  many  places.  But,  with  them 
as  with  some  other  missions,  the  schools  "  are  not 
unfrequently  a  source  of  anxiety  "  on  account  of  the 
difficulty  in  maintaining  the  Christian  tone  and 
influence. 

Two  special  features  of  Episcopal  work  in  Japan 
are  the  communities  of  St.  Andrew  and  St.  Hilda  in 
Tokyo.  The  former  is  composed  of  single  men  and 
the  latter  of  single  women,  and  both  carry  on  a  variety 
of  work  in  which  they  endeavor  to  exercise  an  up- 
lifting influence  upon  the  surrounding  community. 
These  communities  are  hives  of  industry  and  centers 
of  great  influence. 

Hospitals  and  dispensaries,  "  homes,"  orphanages, 
and  other  eleemosynary  institutions  receive  close 
attention  from  members  of  the  Episcopal  missions  in 
both  their  official  and  their  individual  capacities. 
One  of  the  latest  and  most  promising  of  these  features 
is  the  work  among  the  factory  girls  of  Osaka,  the 
Manchester,  or  Pittsburg,  of  Japan. 

The  Episcopalians  are  also  connected,  not  officially 
but  individually,  with  the  work  for  seamen  in  the 
principal  ports  of  the  empire,  as  several  of  the  chap- 
lains of  these  institutions  are  Episcopalians. 


8o  CHRISTIANITY   IN   MODERN   JAPAN 

The  Episcopal  group  is  well  represented  in  special 
fields.  The  Church  Missionary  Society,  through  Rev. 
Walter  Dening,  started  work  among  the  Ainu  and 
have  continued  to  carry  it  on  through  Rev.  John 
Batchelor,  the  great  authority  on  "things  Ainu." 
The  Japan  Missionary  Society  of  the  synod  main- 
tains work  in  Formosa.  A  catechist  is  supported  by 
the  Society  for  the  Propagation  of  the  Gospel  in  the 
Ogasawara,  or  Bonin,  Islands ;  and  he  is  the  only 
Christian  worker  there. 

The  Episcopalians  in  Japan  fully  realize  the  im- 
portance of  Christian  literature,  and  have  a  church 
bookshop  and  publishing  house  in  Tokyo.^ 

But  almost  all  the  bodies  of  this  group  put  most 
emphasis  on  the  general  evangelistic  work,  and  they 
have  established,  in  addition  to  ordinary  church  work, 
Sekkyo  Kivan  (preaching  halls)  and  Dendotai  (evan- 
gelistic bands). 

The  high  church  bodies  of  this  group  are  very  ex- 
clusive and  decline  to  co-operate  with  other  Christian 
churches  in  general  work.  But  the  low  church  mis- 
sionaries of  the  Church  INIissionary  Society  do  not 
fail  to  work  in  co-operation  as  much  as  possible.  And 
the  Japanese  Christians  of  this  group  are  inclined  to 
co-operation.  In  the  great  revivals  of  1901  and  1902 
some  of  the  Episcopalians,  both  Japanese  and  foreign- 
ers, were  among  the  most  active  and  capable.  The 
union  meetings  of  Rev.  B.  F.  Buxton,  for  the  deep- 
ening of  the  spiritual  life,  have  been  a  great  help  and 
inspiration  to  many. 

^  The  English  publications  include  the  "C.  M.  S.  Quarterly"  and 
the  "South  Tokyo  Diocesan  Magazine,"  published  three  times  a  year. 


EPISCOPALIANS  IN  JAPAN  8l 

The  general  policy  of  the  Anglican  group  has  been 
stated  as  follows : 

Her  missionaries  will  not  hand  over  their  churches  to  the 
Japanese  clergy  nor  their  dioceses  to  Japanese  bishops  nor  dimin- 
ish their  forces  while  they  believe  that  their  presence  is  still  need^ 
ful  for  the  maintenance  of  the  life  and  the  guardianship  of  the 
doctrines  and  the  constitution  of  the  church  which  they  have  been 
God's  instruments  in  planting. 


CHAPTER   XII 

METHODISTS   IN   JAPAN 

IT  was  just  twenty  years  after  Commodore  Perry 
first  visited  Japan  that  the  Methodists  began  their 
mission  work  in  the  empire.  In  view  of  this  fact, 
their  success  in  gaining  a  large  and  earnest  member- 
ship is  a  strong  tribute  to  their  zeal  and  skill.  The 
first  Methodist  missionary  to  arrive  on  the  field  was 
from  the  United  States  in  1873  ;  and  the  first  from 
Canada  arrived  later  in  the  same  year.  The  Evan- 
gelical Association  of  North  America  opened  work  in 
1876;  the  Methodist  Protestant  Church  in  1880;  the 
Methodist  Episcopal  Church  South,  in  1886;  and  the 
United  Brethren  in  Christ  not  till  1895.  These  are 
the  six  Methodistic  missions  that  are  planning  for 
union  in  Japan. 

The  pioneer  missionaries  of  the  Methodist  group 
were  Rev.  George  Cochran  and  D.  Macdonald,  m.  d., 
of  the  Canadian  Methodist  Mission,  and  Dr.  R,  S. 
Maclay,  Revs.  J.  Soper,  J.  C.  Davison,  M.  C.  Harris, 
and  I.  H.  Correll,  of  the  Methodist  Episcopal  Church, 
U.  S.  A.  Doctor  Macdonald  and  Doctors  Soper,  Davi- 
son, Harris, '  and  Correll,  ^  are  still  engaged  in  the 
work.  Doctor  Maclay  had  already  served  for  several 
years  as  missionary  in  China  and  became  the  superin- 
tendent of  the  new  mission  in  Japan.    It  is  interesting 

'  Doctor  Harris  has  just  been  elected  bishop  of  Japan  and  Korea. 
'  Now  American  Episcopal  Mission. 
82 


The  Methodist  Publishing  Huuse,  Tokyo 


METHODISTS  IN   JAPAN  83 

at  this  point,  merely  to  note  that  Doctor  Maclay 
also  had  the  honor  of  opening  Methodist  work  in 
Korea  in  1884,  and  was  probably  "the  first  Christian 
missionary  to  openly  enter  the  capital  of  the  last  her- 
mit nation."  Seldom  is  it  given  to  one  man  to  play 
such  an  important  part  in  mission  work  in  three 
countries.  In  Methodist  annals,  Doctor  Maclay's 
arrival^  in  Yokohama  on  June  11,  1873,  is  taken  as 
the  date  of  the  birth  of  the  mission. 

It  is  most  interesting  to  notice  that,  when  the  first 
Methodist  leaders  met  together  in  Yokohama  for  the 
first  annual  meeting,  Aug.  8,  1873,  when  the  mission 
was  formally  organized,  they  "proposed  to  pre-empt 
for  Methodism  the  three  largest  islands  of  the  Japanese 
empire."     To  carry  out  this  plan,  they  mapped  out — 

Four  old-fashioned  Methodist  circuits  ;  the  first  and  second  to 
be  called  the  Yokohama  and  Yedo  circuits,  together  with  other 
portions  of  the  island  of  Nippon  [Hondo],  on  which  these  cities 
are  situated,  as  we  may  be  able  to  occupy.  The  third  to  be  called 
the  Hakodate  circuit,  embracing  the  city  of  Hakodate  and  such 
other  portions  of  the  island  of  Yezo,  on  which  it  is  situated,  as  we 
may  be  able  to  cultivate.  The  fourth  to  be  called  the  Nagasaki 
circuit,  comprising  the  city  of  Nagasaki  and  such  other  portions 
of  the  island  of  Kyushu,  in  which  it  is  situated,  as  we  may  be 
able  to  occupy. 

In  accordance  with  this  plan,  the  missionaries  located 
as  follows  :  Maclay  and  Correll  in  Yokohama,  Soper 
in  Tokyo,  Davison  in  Nagasaki,  and  Harris  in  Hako- 
date. Thus  the  pioneer  Methodists  "  planted  them- 
selves in  the  four  quarters  of  the  empire."  And  in 
the  following  year  (1874)  Miss  Schoonmaker  arrived 

^  He  was  the  first  to  arrive  of  all  Methodists. 


84  CHRISTIANITY   IN   MODERN  JAPAN 

as  the  pioneer  in  the  excellent  woman's  work  of 
Methodists  in  Japan. 

Within  the  next  two  years  the  first  converts  were 
gathered  in  at  the  various  stations/  The  work  at  Hiro- 
saki  might  be  called  a  side  issue,  because  it  was  indirect 
and  was  carried  on  in  connection  with  the  teaching 
of  English  in  a  private  school.  But  it  deserves  special 
mention  because  from  it  have  come  sixteen  preachers,^ 
many  of  them  leaders  in  the  Methodist  Church,  and  a 
great  many  laymen. 

Indeed,  all  the  branches  of  Methodists  in  Japan 
have  given  more  or  less  attention  to  education  in  con- 
nection with  their  work.  The  Methodist  Episcopals 
early  announced  as  their  programme  "  in  connection 
with  each  local  church  a  school,  in  each  central 
station  a  high  school,  in  Tokyo  a  college."  It  is, 
therefore,  not  strange  that  the  Methodist  schools, 
both  for  boys  and  for  girls,  are  among  the  most  suc- 
cessful. The  educational  plant  at  Aoyama,  Tokyo, 
is  one  of  the  largest  and  most  prosperous  of  Christian 
institutions  in  Japan. 

Another  reason  for  the  rapid  growth  and  remarka- 
ble success  of  the  work  of  the  Methodists  in  Japan  is 
undoubtedly  the  fact  that,  from  very  early  in  their 
history  Japanese  pastors  and  preachers  began  to  take 
part  in  the  annual  meeting.  By  thus  bringing  the 
Japanese  into  deliberation  and  equal  ecclesiastical 
rights,  the  unfortunate  distinctions  of  race  and  na- 
tionality have  been  minimized  and  the  oneness  of  all 

^  The  first  converts  in  Tokyo  were  Mr.  and  Mrs.  Sen  Tsuda,  parents 
of  Miss  Um6  Tsuda. 

'■■  Seven  Hirosaki  women  furnished  eleven  of  these. 


METHODISTS   IN   JAPAN  85 

in  the  gospel  has  been  magnified  and  emphasized.  It 
is  undoubtedly  due  to  this  fact  that  the  Methodists 
have  avoided  many  of  the  difficulties  which  have 
troubled  other  missions.  This  unity  has  helped  the 
work,  and  has  produced  "  native  workers  second  to 
none  in  the  empire." 

The  years  1882,  1883,  and  1884  seem  to  have  been 
red-letter  years  in  the  history  of  the  American  Metho- 
dist Mission.  The  important  events  of  these  three  years 
are  the  following  :  the  opening  of  educational  work  in 
Aoyama,  Tokyo,  and  in  Nagasaki ;  advance  in  pub- 
lishing work,  especially  in  the  provision  of  the  Berean 
Sunday-school  Lesson  Helps  in  Japanese ;  special  re- 
ligious awakenings ;  large  increase  of  evangelistic 
efforts ;  development  of  self-support  plans  in  the 
churches  ;  and  the  organization  of  the  Japan  Annual 
Conference. 

The  year  1884  is  taken  by  the  historian  of  the 
work  of  the  Methodist  Episcopals  to  begin  a  new 
period  in  their  history. 

The  work  of  the  first  period  [i 873-1 875]  fixed  the  mission's 
geographical  boundaries  ;  that  of  the  second  [1875-1884],  the  lines 
of  our  work.  The  third  period  has  been  one  of  stern  contest,  solid 
if  not  rapid  progress,  and  on  the  whole,  most  remarkable  results. 

The  same  year  (1884)  was  also  an  important  date 
in  the  history  of  the  work  of  the  Canadian  Metho- 
dists and  the  Evangelical  Association.  In  the  case  of 
the  former  it  marked  the  founding  of  the  Toyo  Eiwa 
Gakko  (a  school  for  boys)  in  Tokyo ;  in  the  case  of 
the  latter  the  acquisition  of  valuable  property  in 
Tokyo  as  a  mission  center. 


86  CHRISTIANITY   IN    MODERN  JAPAN 

The  work  of  the  Methodists  iu  Japan  has  never 
been  kept  in  narrow  limits,  but  has  broadened  out 
into  varied  activities.  For  instance,  as  in  America 
and  other  lands,  the  publication  work  has  enjoyed  a 
wonderful  development,  and  the  Methodist  Publish- 
ing House  is  an  important  institution  in  Japan  as 
elsewhere.  It  was  started  early  in  the  history  of 
mission  work  and  at  first  was  carried  on  by  mission- 
aries, who  looked  after  it  in  connection  with  other 
duties.  In  1898,  Mr.  J.  L.  Cowen  came  out  to  give 
his  special  attention  to  that  phase  of  the  work,  and 
has  succeeded  in  constantly  enlarging  the  scope  of 
the  Methodist  Publishing  House,  in  connection  with 
the  Aoyama  Printing  Press,  in  the  circulation  of  good 
literature  in  both  Japanese  and  English.  The  sales 
for  1903  amounted  to  almost  twenty-eight  thousand 
yen  (fourteen  thousand  dollars),  an  increase  of  about 
four  thousand  yen  (two  thousand  dollars),  over  the 
previous  year ;  and  the  stock  on  hand  was  valued  at 
twelve  thousand  three  hundred  yen  (six  thousand  one 
hundred  and  fifty  dollars). 

The  Methodist  branches  in  Japan  have  in  common 
a  weekly  paper,  known  in  Japanese  as  Gokyo^  which 
is  a  translation  of  "  Christian  Advocate."  It  is  "of  in- 
creasing value  as  a  Christian  force."  *  The  common 
Methodist  Hymnal,  which  was  used  till  the  Union 
Hymnal  came  out,  had  a  widespread  sale  on  account 
of  its  excellent  character.  Another  special  feature  of 
Methodist  work  in  Japan  is  found  in  night  schools, 
especially  in  connection  with  gospel  societies. 

1  The  M.  E.  Church,  U.  S.  A.,  missions  also  publish  an  English 
monthly  called  "Tidings." 


METHODISTS   IN   JAPAN  87 

They  supply  in  large  degree  the  helpful  agencies  for  young  men 
that  are  offered  by  the  Young  Men's  Christian  Association,  such 
as  night  classes,  lectures,  reading  room  and  library,  brief  chapel 
exercises,  and  social  and  evangelistic  meetings. 

These  societies  have  reached  "  the  sons  and  appren- 
tices of  merchants,  bank  and  government  clerks,  and 
other  young  men  in  business  circles,"  and  "  a 
number  of  these  are  converted  year  by  year." 

The  Epworth  League  is  also  a  factor  in  Japan 
in  training  the  Methodist  young  people  for  service. 

As  the  work  of  the  Methodist  Episcopals  stretched 
out  over  such  a  wide  extent  of  territory,  from  Hok- 
kaido to  Kiushiu  and  even  to  the  Loo  Choo  Islands, 
it  was  found  necessary,  for  practical  reasons,  to  divide 
the  annual  conference  into  two  bodies,  by  cutting  off 
the  extreme  southern  and  western  sections  into  a 
separate  conference  in  1898. 

For  the  first  four  years  of  the  current  century,  the 
work  of  the  Methodist  Episcopal  Church  in  Japan, 
Korea,  and  China  was  under  the  continuous  supervi- 
sion of  one  bishop,  Dr.  D.  H.  Moore,  who,  residing 
in  the  far  East,  was  thus  able  to  give  more  intelli- 
gent and  sympathetic  attention  to  the  work  than 
could  be  given  by  different  men  coming  out  annually. 
But  in  1904  M.  C.  Harris,  d.  d.,  one  of  the  pioneers, 
was  elected  missionary  bishop  for  Japan  and  Korea, 
and  will  permanently  reside  in  Japan  to  oversee  the 
work  of  those  two  countries,  so  intimately  related  to 
each  other. 

Methodists  are  always  foremost  in  the  social  reform 
movements  of  Christianity.  It  was  a  Methodist 
Protestant  missionary  who  started  the  crusade  against 


88  CHRISTIANITY  IN    MODERN   JAPAN 

the  social  evil  in  Japan ;  and  it  is  Methodist  mission- 
aries and  Japanese  laymen  who  are  leaders  in  temper- 
ance work.  It  is,  perhaps,  scarcely  necessary  to  add 
that  Methodists,  in  Japan  as  elsewhere,  are  very  zeal- 
ous in  evangelism. 

It  happens  that  in  this  sketch  more  attention  has 
been  given  to  the  work  of  the  Methodist  Episcopal 
Church  because  it  is  the  largest ;  but  allusion  must 
now  be  made  to  certain  special  phases  of  the  work  of 
other  Methodist  bodies.  The  Canadian  Methodist 
Mission  has  given  particular  attention  to  both  Chris- 
tian and  general  education,  to  indirect  as  well  as  to 
direct  methods  of  work  ;  their  Central  Tabernacle  in 
Tokyo  is  a  veritable  hive  of  Christian  activity,  a  sort 
of  institutional  church.  The  schools  of  the  South- 
ern Methodists  have  an  excellent  reputation  ;  and  the 
Kwansei  Gakuin^  near  Kobe,  is  being  enlarged  and 
equipped  for  still  better  service  in  educating  young 
men.  Many  of  their  missionaries  first  came  to  Japan 
as  teachers  of  English  in  government  schools ;  and 
the  Oita  revival  in  1888  supplied  them,  not  only  with 
converts,  but  also  with  fine  material  for  the  native 
ministry.  The  Methodist  Protestants  have  empha- 
sized educational  work,  but  are  now  giving  more 
attention  to  direct  evangelistic  efforts.  There  is  now 
an  excellent  hope  that  in  a  short  time  all  the  missions 
Methodistic  will  effect  a  union  and  make  a  strong 
body  of  about  thirteen  thousand  Japanese  members. 


CHAPTER  Xin 

PRESBYTERIANS^   IN  JAPAN 

PRESBYTERIAN  and  Dutch  Reformed  mis- 
sionaries were  the  second  to  arrive  in  Japan 
after  the  treaties  of  1858  allowed  residence  in  certain 
open  ports  and  foreign  concessions.  The  first  comer 
was  the  American  Presbyterian,  J.  C.  Hepburn,  m.  ix, 
in  October,  1859  >  ^^^  °^^  month  later  arrived  the 
renowned  Dutch  Reformed  triumvirate  (Verbeck, 
S.  R.  Brown,  and  Doctor  Simmons).  It  is  certainly 
not  strange  that  a  work  founded  by  such  strong 
men  should  have  been  eminently  successful.  The 
Woman's  Union  Mission  was  opened  in  187 1  ;  and 
the  other  Presbyterial  bodies  came  as  follows  : 

United  Presbyterian  Church  of  Scotland,  1874;  Ed- 
inburgh Medical  Mission,  1874  ;  Cumberland  Presby- 
terian Church,  1877 ;  Reformed  Church  in  U.  S.  A., 
1879  ;  Presbyterian  Church  South,  1885. 

But  the  first  two  bodies  are  no  longer  represented 
in  Japan ;  for  the  Edinburgh  Medical  Mission  with- 
drew in  1883 ;  and  the  Scotch  Presbyterians  with- 
drew in  1 901. 

To  this  group  of  missions  probably  belongs  the 
honor  of  the  first  convert  in  Japan  proper,  and  the 
first  baptism  on  Japanese  soil.^  The  first  convert  was 
probably  Wakasa-no-Kami,   who,  through  a   Dutch 

*  Including  Presbyterian  and  Reformed  bodies, 
2  See  discussion  of  these  subjects  in  Chapter  I. 

89 


"N 


90  CHRISTIANITY   IN   MODERN   JAPAN 

Testament  picked  up  in  Nagasaki  harbor  in  1855, 
was  led  to  a  study  of  the  Bible  and  became  a  secret 
disciple,  although  he  was  not  baptized  until  1866,  by 
Doctor  Verbeck.  The  first  baptism  in  Japan  was  that 
of  Yano  Riyu,  in  Yokohama,  in  1864  I  it  was  ad- 
ministered by  Rev.  James  H.  Ballagh.  It  was  this 
same  mission  (Dutch  Reformed)  that  sent  out  the 
first  single  lady  missionary,  Miss  Mary  Kidder,^  who' 
arrived  in  1869.  Doctor  Hepburn,  of  the  American 
Presbyterian  Mission,  published  the  first  tract  in  1867  ; 
and  in  the  same  year  issued  the  first  edition  of  his 
dictionary,  which  was  "  the  result  of  years  of  perse- 
vering and  scholarly  labor,"  and  was  not  superseded 
by  a  better  one  for  more  than  a  quarter  of  a  century. 

The  Presbyterian  missionaries  were  among  the  first 
to  establish  schools  for  the  education  of  both  boys 
and  girls,  separately.  It  was  very  early  in  the  his- 
tory of  their  work  that  the  foundations  were  laid  of 
such  important  institutions  as  Ferris  Seminary,  Yoko- 
hama \Joshi  Gakuin^  Tokyo  ;  Meiji  Gakuin^  Tokyo  ; 
Steele  College,  Nagasaki,  etc. 

The  early  Presbyterian  missionaries  were  also  fore- 
most in  literary  work,  both  in  English  and  in  Jap- 
anese. The  names  of  Verbeck,  Hepburn,  S.  R. 
Brown,  Inibrie,  et  al.^  are  prominent  among  those 
to  whom  later  scholars  of  the  vernacular  are  in- 
debted for  invaluable  assistance,  and  among  those 
who  have  contributed  largely  to  the  Christian  litera- 
ture of  Japan,  especially  in  the  work  of  the  transla- 
tion of  the  Scriptures.     And  in  recent  days,  Noss^ 

1  Since  Mrs.  E.  R.  Miller. 

*  German  Reformed  mission,  Sendai. 


PRESBYTERIANS   IN   JAPAN  9I 

has  rendered  a  great  service  by  putting  into  English 
Lange's  excellent  work  in  German  on  the  study  of 
the  colloquial  language. 

Of  the  periodicals  of  this  group,  the  weekly  "  Glad 
Tidings"  has  a  very  large  circulation;  and  the 
''Fnkiiin  Shmtpo,'"  weekly,  self-supporting  since  1894, 
is  one  of  the  best  in  Japan. 

The  American  Presbyterian,  Dutch  Reformed,  and 
Scotch  Presbyterian  missions  were  the  first  to  take 
active  steps  to  diminish  the  disadvantages  of  secta- 
rian divisions.  In  1877  they  united  in  forming  an 
organization  called  Nippon  Kirisuto  Itchi  Kyokwai 
— United  Church  of  Christ  in  Japan.  This  was  at 
first  governed  by  only  one  presbytery ;  but,  "  when 
the  increasing  number  of  local  churches  necessitated 
a  division  into  several  (five)  presbyteries,"  a  synod  was 
organized  (1881),  "  consisting  of  all  foreign  mission- 
aries, of  Japanese  pastors  and  elders."  This  union 
proved  to  be  an  occasion,  if  not  a  cause,  of  rapid 
growth.  And  when  other  Presbyterial  missions  entered 
Japan,^  they  worked  for  and  with  the  United  Church. 

It  was  likewise  early  in  the  history  of  this  United 
Church  that  a  Home  Mission  Board  was  organized. 
The  history  of  this  institution  has  been  divided  into 
four  periods  which  show  the  natural  and  gradual  de- 
velopment of  the  work.  The  first  period  was  an 
experimental  one ;  the  second  was  "  that  of  mission 
control  and  Japanese  counsel  "  ;  the  third  was  "  that 
of  financial  co-operation  and  joint  control "  ;  and  the 

^  The  Cumberland  Presbyterians  worked  independently  from  1877  till 
1889,  when  they  "united"  with  the  others.  The  Woman's  Union 
Mission  did  not  join  the  Council  till  1897. 


93  CHRISTIANITY   IN    MODERN   JAPAN 

fourth  is  "  that  of  financial  independence  and  synodi- 
cal  control."  The  evangelistic  spirit  thus  aroused  has 
been  undoubtedly  an  important  cause  of  the  growth 
of  the  churches.  "  The  Japanese  Christians  have  come 
to  feel  more  keenly  that  the  work  is  theirs."  Its 
annual  budget  runs  above  seven  thousand  yen. 
'  Reference  has  already  been  made  to  the  attempt  to 
bring  about  an  organic  union  of  the  Presbyterial  and 
Congregational  Churches.  Doctor  Imbrie  has  writ- 
ten concerning  it  that  "  the  attempt  is  not  to  be  re- 
gretted. It  was  in  various  ways  an  education  to  the 
church  ;  .  .  and  it  may  be  that  by  it  seeds  were  sown 
that  shall  yet  spring  up,  and  in  God's  own  time  and 
way  yield  something  better  than  was  then  hoped  for." 
Certainly,  the  spirit  of  co-operation  and  unity  is  strong 
and  frequently  evidenced.  Perhaps  the  most  significant 
instance  was  seen  when  Hon.  K.  Kataoka,  a  prominent 
Presbyterian,  became  president  of  the  Doshisha^  an 
institution  founded  under  Congregational  auspices. 

According  to  good  authority  the  failure  to  unite 
with  the  Congregational  churches  led  to  a  revision  of 
the  confession  of  faith  in  the  synod  of  1890.  At  the 
same  time  the  name  of  the  church  was  abbreviated 
by  dropping  the  word  Itchi  (United),  so  that  it  has 
since  been  known  simply  as  Nippon  Kirisiito  Kyokwai 
(Church  of  Christ  in  Japan),  In  connection  with  the 
revision  of  the  confession  of  faith  there  was  a  strong 
feeling  that  the  new  confession  should  be  brief  and 
simple  but  irenic.  The  final  result  was  the  adoption 
of  the  Apostles'  Creed  with  the  following  preamble : 

The  Lord  Jesus  Christ,  whom  we  worship  as  God,  the  only 
begotten  Son  of  God,  for  us  men  and  for  our  salvation  was  made 


PRESBYTERIANS  IN  JAPAN  93 

man  and  suffered,  he  offered  up  a  perfect  sacrifice  for  sin  ;  and 
all  who  are  one  with  him  by  faith  are  pardoned  and  accounted 
righteous  ;  and  faith  in  him  working  by  love  purifies  the  heart. 

The  Holy  Ghost,  who  with  the  Father  and  Son  is  worshiped 
and  glorified  ;  reveals  Jesus  Christ  to  the  soul  ;  and  without  his 
grace  man  being  dead  in  sin  cannot  enter  the  kingdom  of  God. 
By  him  the  prophets  and  holy  men  of  old  were  inspired  ;  and 
he  speaking  in  the  Scriptures  of  the  Old  and  New  Testaments 
is  the  supreme  and  infallible  judge  in  all  things  pertaining  unto 
faith  and  living. 

From  these  holy  Scriptures  the  ancient  church  of  Christ  drew 
its  confession  ;  and  we  holding  the  faith  once  delivered  to  the 
saints,  join  in  that  confession  with  praise  and  thanksgiving.^ 

As  already  stated,  the  missions  of  this  group  have 
put  great  emphasis  on  educational  work,  but  they 
have  strenuously  insisted  that  their  schools  should  be 
uncompromisingly  Christian. 

It  holds  firmly  to  the  principle  that  its  schools  as  such  shall  be 
Christian  ;  that  they  shall  be  institutions  in  which,  as  institutions, 
Christianity  shall  be  taught  and  Christ  worshiped.  It  is  ready 
to  offer  to  the  children  and  youth  of  Japan  the  wholesome  meat 
of  secular  knowledge  ;  but  there  must  be  grace  before  eating. 

The  schools  of  this  group  include  two  theological 
institutions,  three  colleges  with  preparatory  academic 
courses,  a  dozen  female  seminaries,  several  day  schools 
and  kindergartens,  and  training  classes  for  women. 

It  will  certainly  not  seem  like  an  invidious  dis- 
tinction if  further  special  mention  is  made  of  the 
great  triumvirate  of  this  group  (Hepburn,  S.  R. 
Brown,  and  Verbeck).  Doctor  Hepburn,  by  his  skill 
as  a  physician  and  his  tact  as  a  man,  was  enabled  to 

^  The  Church  of  Christ  in  Japan,  with  this  creed,  was  in  1892  admitted 
to  the  Pan- Presbyterian  Council,  which  ipso  facto  approved  the  creed. 


94  CHRISTIANITY    IN    MODERN   JAPAN 

overcome  early  prejudices  and  to  do  most  valuable 
pioneer  work.  He  had  been  a  medical  missionary  in 
China  before  he  came  fo  Japan.  Here  he  labored  till 
1892,  when  he  returned  to  the  home  land,  where  he 
still  lives  in  well-deserved  retirement.  His  work  in 
Japan  was  varied,  and  included  not  only  medical 
practice  but  also  English  teaching  and  literary  work. 
Besides  his  dictionary  of  the  Japanese  language  and 
Scripture  translation  work  he  issued  a  valuable  Bible 
dictionary.  "  Everything  that  Doctor  Hepburn  put 
his  hand  to  was  completely  finished."  "  As  a  scholar, 
a  physician,  and  a  missionary,  in  private  and  social, 
secular  and  religious  relations,  this  man  has  been  a 
blessing  to  mankind  and  a  convincing  exhibition  of 
the  ennobling  power  of  the  Christian  religion."  ^ 

Dr.  S.  R.  Brown  is  one  more  missionary  who  did 
his  first  work  in  China  and  came  to  Japan  at  a  com- 
paratively advanced  age.  He  was  also  actively  en- 
gaged in  literary  work  in  Japan,  especially  in  the 
translation  of  the  Bible.  But  he  also  did  another 
most  important  work  in  teaching  and  training  a  large 
band  of  earnest  Christian  young  men  who  have  since 
become  leaders  in  the  Christian  community  of  Japan. 
These  men,  known  as  "  the  Yokohama  Band,"  have 
"  stood  firm  amid  every  wind  and  wave  of  doctrine," 
and  when  others  have  fallen  away  have  never  wa- 
vered. Doctor  Brown's  excellent  missionary  policy 
may  be  summed  up  in  his  own  words : 

I  believe  that  the  best  plan  for  the  evangelization  of  Japan  is 
to  educate  Japanese  young  men.  Just  think,  t\venty  Japanese 
preachers  educated  in  my  school  !     That  means  twenty  Browns 

^  See  "Japan  Evangelist,"  Vol.  III.,  pp.  3-10. 


PRESBYTERIANS   IN   JAPAN  95 

sent  out  into  the  world.  How  much  better  and  greater  a  work 
will  they  perform  than  I  could  !  .  .  For  these  reasons  I  educate 
young  Japanese.^ 

"  Verbeck  of  Japan  "  is  the  apt  title  given  by  Doc- 
tor Griffis  to  his  interesting  biography  ^  of  the  third 
member  of  this  remarkable  triumvirate.  Guido 
Fridolin  Verbeck  was  born  in  Holland,  educated  in 
America,  and  lived  largely  in  Japan ;  but,  owing  to 
neglect  of  formalities,  he  had  no  political  citizenship. 
He  was  literally  "a  citizen  of  no  country,"  and  yet 
he  really  belonged  to  Japan.  He  was  a  scholar,  a 
linguist,  a  civil  engineer,  a  teacher,  a  preacher,  a 
translator,  yea,  a  statesman  of  the  highest  order.  He 
was  a  man  of  wisdom,  tact,  and  piety  ;  broad-minded, 
an  all-round  scholar ;  a  devout  Christian.  Most  of 
his  missionary  work  was  done  indirectly,  while  he 
was  in  the  service  of  the  Japanese  government  as 
adviser.  His  influence  upon  New  Japan  in  her  early 
and  plastic  years  can  scarcely  be  overestimated. 
"  Doctor  Verbeck  has  impressed  his  stamp  on  the 
whole  future  history  of  renovated  Japan."  Many 
of  the  makers  of  New  Japan  were  his  own  pupils. 
He  was  a  statesman  of  statesmen,  a  missionary  of 
missionaries. 

1  See  "A  Maker  of  the  New  Orient:  Samuel  Robbins  Brown,"  by 
W.  E.  Griffis,  D.  D. 

*  Read  this  inspiring  book. 


CHAPTER  XIV 

MINOR   MISSIONS 

THIS  chapter  treats  of  fifteen  or  sixteen  minor 
missionary  bodies  which  have  not  been  included 
in  the  preceding  groups  of  missions.  Some  of  these 
are  not  "  minor  "  when  compared  with  single  missions 
of  the  groups,  nor  must  it  be  thought  that  their  work  is 
of  minor  importance,  but  they  are  here  called  "minor" 
for  convenience,  simply  in  comparison  with  the  groups 
as  wholes.  The  work  or  influence  of  some  of  these 
miscellaneous  organizations  is  not  necessarily  "  minor" 
to  the  work  or  influence  of  others.  The  limitations 
of  this  book  required  that  a  line  should  be  drawn 
somewhere,  and  the  line  most  easily  and  commonly 
drawn  in  religious  circles  is  by  the  groups  before 
given  in  alphabetical  order.  The  miscellaneous 
bodies  are  treated  in  the  same  order. 

1.  Christian.  This  mission  was  founded  in  1887, 
and  organized  the  first  church  in  the  same  year  at 
Ishinomaki,  near  Sendai.  The  principal  work  has 
been  carried  on  in  the  North  and  in  Tokyo  ;  th-e  two 
mission  stations  are  Tokyo  and  Sendai,  and  the  entire 
work  is  "distinctively  evangelistic." 

2.  Christian  and  Missionary  Alliance.  This 
body  began  work  in  1895  in  Miyoshi,  Hiroshima  Pre- 
fecture. Since  then  the  work  has  been  extended  to 
other  places  in  that  prefecture,  including  the  city  of 
Hiroshima.     Their  work  is  also  strictly  evangelistic. 

96 


MINOR   MISSIONS  97 

3.  Christian  Catholic  Church.  The  work  of 
this  church  in  Japan,  as  elsewhere,  is  chiefly  prose- 
lyting ;  almost  all  their  adherents,  missionary  and 
Japanese,  have  been  taken  from  other  missions. 

4.  DiSCiPi^ES.^  This  mission  was  established  in 
1883,  and  has  of  late  years  grown  rapidly  in  number 
of  missionaries  and  converts.  At  first  their  work  was 
limited  to  direct  evangelization,  but  now  they  have  a' 
Bible  school  in  Tokyo  in  charge  of  Rev.  H.  H.  Guy, 
ph.  d.  Their  missionaries  pay  special  attention  to 
the  study  of  the  language  with  good  results,  and  are 
unusually  active  and  aggressive.  Besides  the  mis- 
sionaries in  official  connection  with  their  Board  there 
are  several  independent,  self-supporting  missionaries. 

5.  Free  Methodists.  For  several  years  the  Mis- 
sionary Board  of  the  Free  Methodist  Church  of  North 
America  has  carried  on  work  on  the  island  of  Awaji 
through  native  evangelists.  In  1903  the  first  mis- 
sionaries arrived  and  settled  on  Awaji  and  in  Osaka. 

6.  Friends.  This  mission  was  founded  in  1885 
by  Mr.  and  Mrs.  J.  Cosand,^  who  settled  in  Tokyo 
and  opened  a  school  for  girls.  This  work  has  grown 
steadily  ;  in  1902  the  school  building  was  burned, 
but  a  finer  one  has  been  erected.  Outside  of  Tokyo 
a  most  successful  work  has  been  carried  on  in  Mito 
and  vicinity.  There  are  also  several  individual 
Friends  who,  though  having  no  official  connection 
with  the  mission,  co-operate  with  its  work. 

7.  German-Swiss  Mission.  This  was  "  the  first 
attempt  of  the  liberal  wing  of  Christianity  to  work 

^  Or,  "Churches  of  Christ  Mission  in  Japan." 
'  Now  in  the  United  Brethren  Mission. 

G 


98  CHRISTIANITY   IN    MODERN   JAPAN 

practically  in  the  mission  field."  The  first  missionary 
settled  in  Tokyo  in  1885.  This  work  is  very  broad 
and  quite  prosperous,  especially  in  its  literary  and 
publication  lines.  To  this  mission  is  due  the  pub- 
lication in  German  of  Ritter's  valuable  work,  to  the 
English  edition  of  which  frequent  reference  is  made 
in  this  book. 

8.  Gospel  Mission.  This  claims  to  be  "  an  inter- 
denominational work ";  but  its  tendency  is  toward 
separation  on  account  of  special  "  holiness "  views. 
The  work  was  started  by  Rev.  C.  E.  Cowman  and 
wife ;  it  now  has  several  foreigners  connected  with 
it.  "  No  one  in  connection  with  it  receives  any 
salary  or  regular  donations,  but  God  has  honored  the 
faith  of  his  children  and  supplied  every  need."  The 
work  has  grown  rapidly,  both  in  Tokyo  and  in  coun- 
try districts,  like  Utsunomiya,  where  a  branch  station 
has  been  opened.  "A  camp  meeting  was  held  at  the 
foot  of  Mount  Fuji  where  more  than  one  hundred 
and  fifty  teachers  and  preachers  were  gathered.  This 
was  the  first  holiness  camp  meeting  in  Japan  and 
proved  most  successful."  One  peculiar  feature  of 
this  mission  is  that  it  contains  eight  telegraph  opera- 
tors, Americans  and  Japanese,  in  the  ranks  of  the 
special  workers.  For  operators,  it  publishes  a  bi- 
monthly Japanese  journal  and  a  monthly  English 
maofazine  called  "  Electric  Messages." 

9.  Hephzibah  Faith  Mission.  This  was  com- 
menced in  Yokohama  in  1894,  and  has  since  been 
extended  to  Choshi  in  Shimosa.  Its  motto  is  "Holi- 
ness unto  the  Lord,"  and  its  "assurance  of  support  is 
found  in  Phil.  4  :  17." 


MINOR   MISSIONS  99 

10.  Independent  Work.  Some  of  this  has  al- 
ready been  mentioned,  and  some  will  come  just  as 
properly  under  the  head  of  interdenominational  or 
philanthropic  work.  But  we  should  perhaps  men- 
tion here  the  Plymouth  Brethren,  who  are  repre- 
sented, of  course,  not  by  organized  work,  but  by 
individuals.  We  may  also  include  in  this  paragraph, 
for  the  sake  of  convenience,  the  Railway  Mission, 
the  Police  and  Wardens'  Mission,  and  the  Postal  and 
Telegraph  Mission.  These  are  somewhat  interde- 
nominational, have  more  or  less  connection  with 
similar  organizations  in  England,  and  obtain  some 
support  from  those  sources.  These  are  all  doing  a 
very  useful  work.  We  ought  also  to  state  that  there 
are  a  number  of  free  lances,  who  wholly  or  partially 
support  themselves  by  teaching  English  or  other 
secular  occupation,  and  also  do  Christian  work. 

11.  Japanese  Independent  Churches.  All 
through  the  history  of  the  gospel  in  New  Japan  there 
have  been  efforts  to  organize  churches  absolutely 
independent  of  those  organized  in  connection  with 
the  various  missionary  bodies.  One  of  the  very  earli- 
est converts  organized  such  a  church,  but  it  was 
afterward  consolidated  with  the  First  Congregational 
Church  of  Tokyo.  A  similar  church  in  Niigata  later 
joined  the  body  of  Kumi-ai  churches.  There  is  one 
independent  Presbyterian  church,  that  of  Rev.  N. 
Tamura,  in  Tokyo.  It  formerly  belonged  to  the 
presbytery  and  synod,  but  when  its  pastor  was  ex- 
pelled for  writing  "  The  Japanese  Bride,"  the  church 
withdrew  from  its  relations  with  other  Presbyterian 
churches. 


lOO  CHRISTIANITY    IN    MODERN   JAPAN 

The  most  interesting  and  instructive  case  of  an 
independent  church  is  that  of  the  one  in  Sapporo. 
It  was  largely  the  fruit  of  the  religious  labors  of  Dr. 
W.  S.  Clark,  when  he  was  president  of  the  Agricul- 
tural College  there.  Its  early  history  is  most  enter- 
tainingly related  by  Mr.  K.  Uchimura/  one  of  its 
members.  Those  earliest  members  are  called  "the 
Sapporo  Band."  There  was  a  period  in  the  history 
of  this  church  when  it  was  not  absolutely  independ- 
ent. It  had  borrowed  money  from  a  foreign  mission- 
ary to  erect  a  house  of  worship,  on  the  presumption 
that  the  church  would  be  of  "the  same  faith  and 
order  "  as  the  missionary.  But  the  independent  spirit 
prevailed,  and,  after  hard  struggles,  the  entire  debt 
was  paid,  so  that  the  receipt  for  the  payment  of  the 
last  balance  was  called  the  "  Magna  Charta  "  of  the 
Sapporo  Independent  Church,  which  is  now  the  only 
one  of  its  kind  in  Japan. 

12.  Lutheran.  This  is  quite  a  cosmopolitan  mis- 
sion. It  was  founded  in  1892,  by  Rev.  J.  A.  B. 
Scherer  ^  and  Rev.  R.  B.  Peery,^  of  the  "  Evangelical 
Lutheran  Church  in  the  South,  U.  S.  A."  But  it  has 
since  received  accessions  of  missionaries  from  the 
Danish,  Finnish,  and  Norwegian  Lutherans.  Its 
work  is  confined  to  the  island  of  Kiushiu,  and  its 
headquarters  are  at  Saga.  The  methods  are  purely 
evangelistic,  being  deemed  the  most  effective  for  reach- 
ing the  people  ;  no  educational  work  is  done,  except 
the  special  training  of  evangelists. 

'  "  The  Diary  of  a  Japanese  Convert." 

'^  Author  of  "Japan  To-Day";  now  in  America. 

'  Author  of  "The  Gist  of  Japan." 


MINOR   MISSIONS  I  OX 

13,  SaIvVATION  Army.  There  were  not  a  few 
missionaries  who  did  not  cordially  welcome  the  Salva- 
tion Army  to  Japan  in  1895,  simply  because  they  felt 
strongly  that  the  Army  methods  would  be  a  distinct 
shock  to  Japanese  conventionalism.  But  the  Army 
has  lived  down  prejudice  and  is  generally  acknowl- 
edged to  be  doing  a  grand  work  in  Japan.  Just  as 
elsewhere,  its  work  is  carried  on  by  a  military  or- 
ganization, and  includes  a  great  variety  of  spheres 
of  labor.  All  foreign  workers,  including  the  women, 
wear  Japanese  dress,  and  live  more  or  less  in  Japanese 
fashion.  "A  large  part  of  the  funds  required  for  the 
maintenance  of  the  work  is  raised  locally."  The  num- 
ber of  corps  is  now  twenty-nine  and  of  outposts  is  ten. 
Its  fortnightly  organ,  '■'•Toki-no-Koye''''  ("War  Cry"), 
has  a  circulation  of  ten  thousand  copies ;  and  another 
publication,  '-'•  Heimin  no  Fiikuvi^''  ("The  Common 
People's  Gospel "),  is  very  popular.  The  efforts  of 
the  Army  for  the  elevation  and  purification  of  society 
are  much  appreciated  by  the  Japanese.  In  the  crusade 
against  the  social  evil  the  Salvation  Army  was  most 
aggressive  and  has  done  a  great  work  through  its 
Rescue  Home. 

14.  Scandinavian  Ai^liance.  This  was  estab- 
lished in  1891,  when  "the  first  group  of  fifteen  ar- 
rived " ;  the  founder  of  the  mission  was  F.  Franson, 
D.  D.  The  number  of  missionaries  has  varied  an- 
nually, and  is  now  much  smaller  than  at  first.  The 
mission  is  carried  on  by  a  society,  supported  by 
Swedish  churches  and  individuals,  and  "avoiding 
the  direct  appearance  of  a  denomination,"  Its  work 
is  evangelistic. 


I02  CHRISTIANITY   IN   MODERN   JAPAN 

15.  Seventh  Day  Adventists.  The  first  rep- 
resentative of  this  mission  came  to  Tokyo  in  1896. 
Their  principal  work  is  in  the  capital ;  but  they  have 
several  out-statious.  Part  of  the  support  of  their 
work  is  obtained  from  the  sale  of  health  foods,  for 
which  there  is  an  increasing  demand  in  Japan. 

16.  Unitarians.  The  Unitarian  mission,  or  "em- 
bassy," to  Japan  was  opened  by  Rev.  Arthur  May 
Knapp  in  1887  and  was  closed  by  Rev.  Clay  Mac- 
Cauley  in  1900.  In  this  period  there  were  also  several 
American  professors  in  the  Keio-gijiku^  Tokyo,  in 
ajSiliation  with  this  work,  which  claimed  to  be  a 
unique  affair.  "  The  errand  of  Unitarianism  to  Japan 
is  based  upon  the  now  familiar  idea  of  the  Sympathy 
of  Religions."  Another  of  its  "ambassadors,"  as 
they  styled  themselves,  said :  "  Unitarianism  has  not 
come  to  Japan  to  destroy  but  to  fulfill,"  to  encour- 
age and  co-operate  with  all  desiring  "  the  most  mature 
and  advanced  thought"  on  religion.  At  one  time 
Unitarianism  was  quite  popular  in  Japan, 

17.  UnivERSAIvISTS.  The  Universalist  mission 
was  opened  in  1891  by  G.  L.  Perin,  d.  d.,  and  others, 
of  whom  Rev.  I.  W.  Cate  is  the  only  one  remaining 
on  the  field.  "  The  policy  of  the  mission  has  been 
to  carry  on  work  largely  through  the  Japanese  who 
have  been  educated  and  trained  for  it,  and  to  have 
only  a  sufficient  number  of  foreigners  to  prepare  the 
Japanese  workers  and  to  superintend  the  work."  At 
present  a  special  feature  of  its  work  is  a  boarding- 
house,  or  "  Home,"  for  female  students.  English 
classes  are  also  largely  employed. 


CHAPTER  XV 

INTERDENOM INATION AL  ORGANIZATIONS 

THE  Japanese  are  not  at  all  inclined  toward 
bigotry  or  sectarianism  ;  they  lean  rather  to 
the  other  extreme  of  liberalism  and  looseness  in  de- 
nominational principles.  It  is  a  very  easy  matter  for 
Japanese  Christians  to  change  their  church  connec- 
tions. This  is  perhaps  not  strange  when  we  consider 
that  said  denominational  differences  are  foreign  and 
exotic  ;  and  there  is  certainly  no  reason  why  Japan 
should  perpetuate  Occidental  *  sectarianism.  We  are 
not  surprised,  therefore,  to  find  union  efforts  and  in- 
terdenominational organizations  meeting  with  favor 
in  Japan. 

There  are,  of  course,  many  things  which  tend  to 
bring  the  different  branches  of  the  Christian  church 
close  together ;  but,  as  they  are  more  fully  treated  in 
another  chapter,  they  need  be  only  mentioned  here. 
In  the  first  place,  a  common  Bible  is  a  strong  bond 
of  unity.  It  is  true  that  there  is  another  version 
(Baptist)  of  the  New  Testament ;  but  its  use  is  com- 
paratively limited,  so  that  there  is  only  one  version 
of  the  holy  Scriptures  in  general  circulation  among 
the  Protestants.  The  Week  of  Prayer  is  annually 
made  an  occasion  for  union  meetings.  Sunday-school 
lesson  helps  are  used  in  common  by  Baptists,  Con- 
gregationalists,  Methodists,  Presbyterians,  and  others, 

'  In  some  cases  "accidental." 

103 


I04  CHRISTIANITY    IN    MODERN    JAPAN 

And  the  new  union  hymnal,  in  use  by  four-fifths  of 
the  Protestants  of  Japan,  is  proving  another  strong 
bond  of  unity.  But  let  us  also  take  into  considera- 
tion the  principal  non-sectarian  and  interdenomina- 
tional institutions  ^  in  alphabetical  order  : 

1.  Army  and  Navy  Mission  Club.  This  pecu- 
liar and  most  important  work  has  been  going  on  for 
several  years,  and  has  reached  considerable  propor- 
tions. It  was  started  in  a  humble  way  in  Yokosuka, 
but  it  now  has  comfortable  quarters  there  and  branches 
in  Sasebo,  Kure,  Maizuru.  The  number  of  members 
of  the  club,  to  which  no  one  is  admitted  until  he  has 
joined  a  church,  is  increasing,  as  well  as  the  number 
of  visitors  at  the  club  quarters.  The  nature  of  the 
work  is  quite  like  that  of  the  Young  Men's  Christian 
Association,  and  the  work  is  far-reaching  in  results. 

2.  Evangelical  Alliance.  This  was  organized  in 
1877  or  1878  as  an  outgrowth  of  a  large  social  gather- 
ing in  Osaka.  It  has  held  meetings,  not  annually,  but 
every  two  or  three  years,  according  to  circumstances. 
It  was  at  the  initiation  of  this  body,  meeting  at  Osaka 
in  1900,  that  the  Taikyo  Dendo  movement  of  1901 
was  undertaken  ;  it  was  also  managed  by  the  Alliance 
through  its  branches  in  different  localities.  In  1902 
a  very  important  meeting  was  held  in  Tokyo,  at 
which,  after  a  long  and  spirited  debate,  the  word 
"  evangelical "  in  the  constitution  was  defined,  by  a 
special  resolution,  as  follows :  "  By  those  '  holding 
evangelical  principles '  we  mean  those  who  regard 
the  Bible  as  the  perfect  rule  both  for  our  faith  and 

'  Some,  however,  are  treated  in  Chapters  XVII,  and  XIX,  on  "  Chris- 
tian Literature"  and  "Christian  Philanthropy." 


INTERDENOMINATIONAL   ORGANIZATIONS      I05 

practice,  and  believe  that  our  Ivord  Jesus  Christ,  who 
came  down  to  this  world  for  men  and  for  their  sal- 
vation, is  God."  This  organization  has  ever  been  a 
means  of  promoting  good  fellowship,  greater  unity, 
and  closer  co-operation  among  Japanese  Christians. 

3.  National  Temperance  IvEague.  This  is  a 
union  organization  of  all  temperance  societies  in 
Japan ;  and  it  was  effected  in  1898  chiefly  through 
the  labors  of  Miss  Parrish.  Up  to  that  time,  besides 
the  Woman's  Christian  Temperance  Union  (which  is 
now  closely  affiliated  with  the  League),  the  largest 
temperance  societies  were  those  of  Yokohama,  Tokyo, 
and  the  Hokkaido.  Since  the  unification  of  temper- 
ance work  in  the  League  the  cause  has  made  greater 
progress.  The  president  is  Hon.  Taro  Ando,  and  the 
traveling  evangelist  is  Rev.  K.  Miyama.  There  are 
altogether  ninety-three  affiliating  societies  with  about 
seven  thousand  members.  The  League  maintains  an 
organ  known  as  '■'- Kuni-no-HikarV^  ("Light  of  the 
Land").  A  temperance  text-book  of  hygiene,  edited 
by  Mrs.  Hunt  and  translated  by  Mr.  Ando,  the  first 
of  its  kind  in  Japan,  has  had  a  large  circulation. 

4.  Sabbath  Alliance.  The  Sabbath  question  is 
one  of  exceeding  difficulty  and  delicacy  in  Japan. 
Sunday  is  a  holiday  by  official  enactment,  but  it  is 
not  by  any  means  a  holy  day.^  It  is  unusually  diffi- 
cult and  embarrassing  to  steer  between  the  Scylla  of 
the  old  merry-making  idea  of  a  matstiri  (festival)  and 
the  so-called  Puritanical  idea  of  a  holy  day.  There- 
fore, in  order  to  educate  the  Christians,  and  through 
them    the  nation,   up   to    the   proper  observance  of 

^  See  "Sunday  in  Japan,"  in  Appendix. 


Io6  CHRISTIANITY   IN    MODERN   JAPAN 

Sunday  as  a  Sabbath,  a  Sabbath  Alliance,  composed  of 
foreign  missionaries  and  Japanese  Christians,  has  been 
organized  and  is  pursuing  its  labors  by  means  of 
addresses  and  literature. 

5.  Scripture  Union/  This  was  started  among 
the  Japanese  about  twenty  years  ago,  and  has  grown 
rapidly.  Its  course  of  daily  Scripture  readings  fol-^ 
lows  that  used  in  England,  except  that  for  the  Old* 
Testament  readings  an  alternative  of  New  Testament 
passages  is  given  for  those  who  may  not  possess  an 
entire  Bible.  This  body  publishes  a  monthly  mag- 
azine, '-'•  Seisho-110  Tomo''''  ("Friend  of  the  Bible"), 
with  explanatory  notes  of  the  daily  Scripture  portions 
and  other  religious  matter.  It  also  issues  illustrated 
leaflets  which  have  a  wide  circulation.  This  organi- 
zation is  helpful  by  uniting  Christians  around  the 
common  Bible. 

6.  Standing  Committee  of  Co-operating  Mis- 
sions. One  of  the  most  recent  and  most  promising 
instruments  working  for  greater  comity  and  unity  in 
Christian  work  in  Japan  is  the  Standing  Committee 
of  Co-operating  Christian  ]\Iissions,  which  is  an  out- 
come of  the  Tokyo  missionary  conference  of  1900. 
It  is  composed  of  about  twenty  full  members,  elected 
by  fourteen  missionary  bodies,  and  six  corresponding 
members,  elected  by  as  many  missions  too  small  to  be 
entitled  to  full  membership.  This  committee  meets 
at  least  once  every  year,  and  delegates  to  sub-commit- 
tees important  matters  requiring  more  frequent  atten- 
tion or  special  investigation.     It  publishes  annually 

^  The  work  among  policemen,  railway  men,  and  postal  and  telegraph 
operators  is  an  outgrowth  of  this. 


INTERDENOMINATlONAIv  ORGANIZATIONS      107 

a  pamphlet  replete  with  the  latest  information  con. 
cerning  "  The  Christian  Movement  in  its  Relation 
to  the  New  Life  in  Japan."  This  committee  is  one 
of  the  most  important  Christian  organizations  in 
Japan,  because  it  is  the  promise  of  increasing  comity, 
unity,  and  union  among  the  Christian  forces  of  this 
great  empire.  It  is  very  important  that  Christians 
in  Japan,  as  far  as  possible,  should  minimize  their 
differences  and  magnify  their  correspondences. 

7.  Woman's  Christian  Temperance  Union. 
We  feel  keenly  the  limitation  of  space  in  dealing 
with  this  most  important  branch  of  Christian  work, 
which  might  fill  a  chapter.  There  have  been  seven 
around-the-world  missionaries  of  the  World's  Woman's 
Christian  Temperance  Union  to  visit  Japan  and  ren- 
der valuable  assistance  in  developing  the  broad  work 
of  that  organization.  From  the  very  beginning  Mrs. 
Yajima,  of  the  Joshi  Gakidn^  Tokyo,  has  been  fore- 
most in  this  work.  All  the  various  departments  are 
well  organized  and  are  carrying  on  an  aggressive 
campaign.  In  1897,  at  the  International  Convention 
in  Toronto,  Japan  won  the  World's  W.  C.  T.  U.  banner 
for  the  largest  per  cent,  of  increase  of  membership  dur- 
ing the  year.  The  social  purity  phase  of  its  work  in 
Japan  is  a  very  important  one  on  account  of  the  pre- 
valent license  system  for  brothels.  In  the  crusade 
against  the  social  evil  the  Woman's  Christian  Temper- 
ance Union  is  foremost.  It  has  just  opened  (1904)  in 
Tokyo  a  Florence  Crittenton  Rescue  Home  for  the 
girls  who  escape  from  their  dreadful  bondage  to  sin. 

8.  Young  Men's  Christian  Association.  When 
the  forces  which  have  made  for  righteousness  in  Japan 


I08  CHRISTIANITY   IN    MODERN   JAPAN 

are  figured  out  it  will  be  found  that  the  work  of  the 
Young  Men's  Christian  Association  has  been  no  in- 
significant factor.  It  is  impossible  to  do  justice  to 
that  work  in  a  paragraph  when  it  needs  a  chapter. 
But  we  may  confidently  say  that  the  work  in  Japan 
has  met  with  great  success  and  is  most  encouraging. 
The  work  is  as  varied  as  in  America  on  quite  the 
same  lines  with  adaptation  to  Japan's  special  needs. 
The  visits  of  John  R.  Mott  were  especially  fruitful 
and  led  to  a  remarkable  expansion  of  the  work  and 
affiliation  with  the  cause  in  other  countries.  There 
are  now  fifty-one  student  associations  with  one  thou- 
sand four  hundred  and  fifty  members,  and  six  city 
associations  with  eleven  hundred  members,  united  in 
a  Young  Men's  Christian  Association  Union,  of  which 
there  is  a  Japanese  secretary.  Unusually  valuable 
work  has  been  done  in  publication  of  books  and  maga- 
zines. We  have  space  only  to  emphasize  particularly 
two  phases  of  the  work :  the  Christian  boarding 
houses  for  students  in  large  cities,  and  the  bureau  for 
supplying  Christian  teachers  of  English  from  abroad 
to  public  institutions  of  learning. 

9.  Young  People's  Society  of  Christian  En- 
deavor. The  oldest  society  of  this  kind  in  Japan 
is  that  of  the  children  of  the  American  Board  Mis- 
sion ;  it  was  organized  in  1885.  The  first  society 
among  Japanese  was  at  the  Sanyo  Girls'  School, 
Okayama,  about  1888.  Two  visits  of  "Father  En- 
deavor" Clark,  in  1892  and  1900,  gave  the  work  a 
great  impetus.  The  Japan  Christian  Endeavor  Union 
was  organized  in  1893  with  thirty-six  societies,  and 
now  includes  ninety-one  adult  and  thirty-five  junior 


INTERDENOMINATIONAI,   ORGANIZATIONS      IO9 

societies,  with  a  membership  of  more  than  three  thou- 
sand. It  conducts  annually  very  enthusiastic  con- 
ventions. The  chief  promoters  are  among  the  Con- 
gregationalists  and  Presbyterians,  but  active  members 
are  found  also  among  the  Baptists,  Disciples,  and 
Methodists.  The  Epworth  League  of  the  last-men- 
tioned tends  to  militate  against  the  unifying  efforts 
of  Christian  Endeavor.  In  1901  the  first  Japanese 
secretary  to  devote  his  entire  time  to  the  cause  of  the 
Young  People's  Society  of  Christian  Endeavor  was 
chosen  in  the  person  of  Rev.  I.  Inanuma. 

10.  Young  Women's  Christian  Association. 
This  work  is  just  in  its  beginning,  but  is  already  one 
of  great  promise.  The  need  has  long  been  felt,  espe- 
cially in  view  of  the  success  of  the  Young  Men's 
Christian  Association  work.  The  general  need  for 
the  Young  Women's  Christian  Association  is  empha- 
sized by  the  special  needs  of  female  students  and  fac- 
tory girls.  The  impulse  given  to  female  education 
compels  provision  for  the  moral  and  religious  needs 
of  the  increasing  number  of  female  students,  espe- 
cially in  the  large  cities.  The  rapid  development  of 
manufacturing  industries  has  created  similar  needs 
among  working  girls.  Miss  Theresa  E.  Morrison 
came  out  from  America  in  1903  as  the  first  Young 
Women's  Christian  Association  secretary,  and  is  or- 
ganizing the  work,  which  will  first  be  started  among 
the  student  class.     A  monthly  magazine  is  published. 

Note. — The  "Japan  Evangelist,"  an  interdenominational 
monthly  magazine,  published  in  English  by  the  Methodist  Pub- 
lishing House,  Tokyo,  is  the  best  means  for  keeping  posted  on 
the  current  news  of  Christian  work  in  Japan. 


CHAPTER  XVI 

SPECIAI.  FIEI.DS 

IN  connection  with  Christian  work  in  Japan,  there 
are  some  special  fields  which  warrant  particular 
attention.  For  instance,  the  work  for  Ainu  is  unique, 
because  it  is  in  behalf  of  a  people  slowly  but  surely 
dying  out.  Work  among  the  Loo  Chooans  also  has 
interesting  features  ;  while  that  in  the  Bonin  Islands 
is  only  in  its  beginning.  And,  as  Formosa  has  been 
an  integral  part  of  the  Japanese  empire  since  1895, 
the  work  there  demands  a  place  here.  Work  among 
the  Japanese  in  America  and  England  is  of  especial 
importance  on  account  of  its  reflex  influence  on  Japan 
proper.^  And  the  work  just  beginning  among  the 
Japanese,  Koreans,  and  Chinese  in  Korea  and  China 
is  of  particular  interest  on  account  of  its  bearing  upon 
the  future  development  of  those  nations.  Let  us  now 
take  up  these  special  fields  in  alphabetical  order. 

I.  Ainu.  The  honor  of  being  the  first  missionary 
to  the  Ainu  belongs  to  Rev.  (now  Professor)  Walter 
Dening,  who  first  visited  them  in  1876.  But  as  that 
work  was  only  a  side-issue  of  his  work  among  the 
Japanese,  he  was  not  able  to  accomplish  much.  The 
first  missionary  to  devote  his  entire  time,  indeed,  his 
whole  life,  to  the  Ainu,  is  Rev.  John  Batchelor.     His 

*  See  Appendix  for  a  short  statement  of  the  value  of  the  "  Influence 
on  Japan  of  Work  Among  Japanese  in  America."      It   behooves  the 
Christians  of  America  to  push  the  work  for  the  Japanese  among  them, 
no 


SPECIAL  FIELDS  III 

first  visit  took  place  in  1878,  and  his  regular  appoint- 
ment to  that  work  was  made  in  1882.  Mr.  and  Mrs. 
Batchelor  were  the  only  workers  in  that  mission  until 
1893,  when  a  colleague  was  appointed.  Now,  how- 
ever, the  Ainu  work  is  divided  up  among  the  Church 
Missionary  Society  missionaries  in  different  parts  of 
the  Hokkaido  ;  but  still  by  far  the  largest  part  of  it 
falls  in  Mr.  Batchelor's  Sapporo  District. 

Mr.  Batchelor  has  been  a  true  pioneer  missionary 
in  every  sense  of  the  word.  He  had  to  learn  the  lan- 
guage without  text-books ;  he  has  reduced  it  to  writ- 
ing with  Roman  letters ;  and  he  has  made  its  gram- 
mar and  a  dictionary.  He  is  to-day  the  authority  on 
things  Ainu.^ 

The  work  among  the  Ainu  has  moved  on  slowly 
but  steadily.  It  includes  not  only  evangelism  but 
also  education  ;  there  are  schools  for  boys  and  girls 
and  a  "  Home  "  for  the  latter.  The  number  of  con- 
verts at  present  is  more  than  twelve  hundred  out  of 
a  total  population  of  sixteen  thousand.  This  refers 
to  Protestants  only.  One  interesting  feature  of  work 
among  the  Ainu  is  the  fact  that  with  the  rising  gene- 
ration the  native  tongue  is  not  absolutely  necessary, 
as  Japanese  may  be  used. 

2.  America.  The  large  emigration  of  Japanese 
to  America,  especially  to  Hawaii,  for  various  pur- 
poses, principally  business  or  education,  renders  it 
important  that  Christian  work  for  them  should  be 
carried  on  wherever  they  are  very  numerous.  The 
Baptists,  Episcopalians,  Methodists,  Presbyterians,  et 
al.^  have  had  such  work  for  several  years  in  the  most 

^  See  "  The  Ainu  of  Japan  "  and  other  works. 


112  CHRISTIANITY   IN    MODERN   JAPAN 

important  places  on  the  Pacific  coast  of  North  Amer- 
ica— in  Hawaii,  California,  Oregon,  Washington,  Van- 
couver, Victoria,  etc.  In  this  work  have  been  engaged 
men  like  Doctor  Harris,  recently  elected  Methodist 
Episcopal  Bishop  for  Japan  and  Korea,  Doctor  Sturge 
(Presbyterian),  and  Doctor  Scudder  (Congregational- 
ist).  And  from  this  work  have  sprung  leaders  like 
Miyama,  Ando,  and  others. 

3.  BoNiN  Islands.  In  1877  a  Church  of  England 
missionary  made  a  chance  visit  to  these  islands  and 
brought  back  several  lads  to  Japan  to  a  mission 
school.  One  of  these  was  Joseph  Gonsalves,  "a  very 
earnest  and  pious  young  man,"  who  is  now  a  regular 
catechist,  and  "  devotes  his  entire  time  to  the  good 
and  uplifting  of  his  fellow-islanders."  "  He  teaches 
the  children  in  school  everyday  and  holds  service 
and  Sabbath-school  on  Sunday."  There  has  never 
been  a  foreign  missionary  resident  on  the  island,  but 
several  have  made  occasional  visits,  and  since  1894 
members  of  the  St.  Andrew's  Mission  (S.  P.  G.),  Tokyo, 
have  paid  annual  visits  to  cheer  the  few  believers  and 
baptize  converts.  "  The  problem  that  confronts  the 
Bonin  Islands  to-day  is  a  choice  of  three  things  :  (i) 
Emigration.  (2)  Absorption  by  the  Japanese  ele- 
ment. (3)  Extinction."  The  young  men  are  be- 
ginning to  take  Japanese  wives  ;  so  that  extinction 
will  probably  come  by  absorption. 

4.  China.  It  is  unquestionable  that  the  power 
and  influence  of  Japan  are  to  be  paramount  in  China. 
No  other  nation  can  possibly  exercise  so  much  in- 
fluence there  as  can  Japan.  This  is  already  manifest 
in  commercial,  political,  and  educational  circles.   The 


srEciAi^  FIEI.DS  113 

number  of  Japanese  resident  in  China  is  rapidly  in- 
creasing. "  The  Chinese  are  apparently  to  be  led  along 
their  new  path  by  the  Japanese,"  whose  influence  is 
enhanced  by  their  kinship.  It  is,  therefore,  fortunate 
that  Japanese  Christians  are  beginning  to  realize 
their  responsibilities  toward  people  of  their  own  na- 
tion in  China  and  toward  the  Chinese.  An  Amer- 
ican, teacher  of  English  in  a  Japanese  school,  after 
a  short  period  of  work  in  China,  wrote  as  follows : 
"  China  is,  indeed,  the  battle  ground  of  the  missions 
of  the  century,  and  Japan  is  the  best  base  of  attack." 
In  Tientsin  there  is  a  Japanese  Christian  church, 
which  works  among  both  Japanese  and  Chinese.  In 
former  times,  Old  Japan  received  much  from  China 
in  language,  literature,  philosophy,  art,  religion,  etc.; 
now  New  Japan  can  pay  back  the  debt,  with  com- 
pound interest,  and  in  much  better  coin. 

5.  England.  Although  the  number  of  Japanese 
resident  in  England  is  not  large,  a  great  many 
Japanese  visit  there  annually,  and  the  number  of 
sailors  who  frequent  the  port  of  London  is  quite 
large.  In  their  behalf  Miss  Maclean,  for  several 
years  a  missionary  in  Japan,  has  been  carrying  on  a 
Japanese  Christian  Institute  at  Tilbury  Dock.  The 
Japanese  themselves  speak  in  the  most  appreciative 
terms  of  that  lady's  devotion  to  Japanese  sailors. 
The  emperor  himself  has  recognized  her  work  by 
bestowing  a  decoration  upon  her,  "  possibly  the  first 
ever  bestowed  upon  a  foreign  lady."  After  one  of 
the  blocking  expeditions  in  Port  Arthur  harbor, 
which  gave  such  examples  of  Japanese  daring,  the 
dead  body  of  a  Japanese  was  picked  up,  and  in  his 


114  CHRISTIANITY   IN    MODERN   JAPAN 

breastpocket  was  found  a  copy  of  St.  John's  Gospel, 
given  to  him  by  Miss  Maclean,  to  whom  it  was 
returned  as  a  sad  souvenir  of  her  work. 

6.  Formosa.  Christian  work  in  the  "  beautiful  " 
isle  of  Formosa  is  of  three  kinds — among  the  Chinese, 
the  aborigines,  and  the  Japanese.  The  earliest  mis- 
sion on  the  field  was  that  of  the  English  Presby- 
terians, who  began  work  in  South  Formosa  in  1865. 
It  has  been  carried  on  among  both  Chinese  and 
Chinese-speaking  aborigines,  and  it  has  met  with  en- 
couraging results.  The  work  of  the  Canadian  Pres- 
byterians was  begun  in  1871  by  Rev.  Geo.  L.  Mackay 
(later  d.  d.)  in  North  Formosa  among  Chinese  and 
Chinese-speaking  aborigines.^  This  has  also  met  with 
considerable  success,  and  has  put  special  emphasis  on 
the  development  of  a  self-supporting  church. 

Since  Formosa  came  under  Japanese  sway  it  has 
been  brought  into  a  condition  of  civilization  that 
renders  missionary  labors  less  dangerous.  A  new 
feature  has  also  been  introduced  by  the  necessity  for 
Christian  work  among  Japanese.  The  Nippon  Kiri- 
suto  Kyokwai  and  the  Nippon  Seiko kwai  have  al- 
ready entered  that  field  and  are  carrying  on  home 
mission  work  among  their  own  countrymen.  The 
probability  is  that,  before  many  years,  on  account  of 
the  large  number  of  schools  teaching  children  the 
Japanese  language,  it  will  not  be  necessary  to  use  the 
Chinese  language  as  a  means  of  communication.  In 
any  event,  inasmuch  as  Formosa  is  an  integral  and 
important  part  of  the  Japanese  empire,  the  value  of 
active  Christian  work  there  cannot  be  overestimated. 

*  See  his  "From  Far  Formosa." 


SPECIAI.   FIEI^DS  115 

7.  Korea.  The  very  intimate  relations  which 
must  exist  between  Japan  and  Korea  are  sufficient 
to  indicate  the  importance  of  Christian  work  among 
the  Japanese  in  Korea.  There  will  always  be  in 
Korea  large  numbers  of  Japanese,*  not  only  of  the 
common  people,  but  also  of  persons  in  positions  of 
influence.  The  Japanese  will  be  the  principal  leaders 
of  the  Koreans  in  the  path  of  civilization.  It  is, 
therefore,  essential  that  the  Japanese  influence  along 
Christian  lines  be  emphasized.  This  feeling,  always 
strong,  has  received  impetus  since  the  outbreak  of 
the  Russo-Japanese  war.  As  a  result,  Japanese  Chris- 
tian leaders  have  been  sent  over  to  Korea  to  arrange 
for  work  there ;  and  Baptists,  Congregationalists, 
Methodists,  and  Presbyterians  are  planning  for  such 
work.  It  is  hoped  that  this  will  have  a  reflex  influ- 
ence, not  only  in  keeping  alive  the  evangelistic  spirit 
in  the  Japanese  churches,  but  also  in  giving  an  impetus 
to  the  matter  of  self-support,  in  which  the  Japanese 
may  learn  much  from  the  Korean  Christians. 

8.  Loo  Choo  IS1.ANDS.  Christian  work  in  the 
Loo  Choo  Islands  may  be  conveniently  divided  into 
three  parts :  The  Roman  Catholic,  the  first  Prot- 
estant, and  the  second  Protestant.  As  early  as  1844 
a  French  vessel  carried  a  priest  and  a  native  catechist 
to  Naha,  where  they  were  allowed  to  remain  but  were 
kept  under  strict,  surveillance.  From  that  time  on, 
however,  these  islands  became  the  rendezvous  of  Cath- 
olic missionaries  waiting  to  get  into  Japan.  Later, 
"they  were  less  hampered,"  "but  as  regards  evangel- 
ical work,  all    they  could   possibly  achieve  was    to 

'  The  English  church  in  Chemulpo  has  a  large  Japanese  congregation. 


Il6  CHRISTIANITY    IN    MODERN   JAPAN 

baptize  a  few  babies  at  the  point  of  death  and  also  a 
few  old  people." 

In  1846  Doctor  Bettelheim  and  family  arrived  as 
missionaries  of  an  organization  of  English  naval  offi- 
cers and  remained  there  for  a  few  years/  They  too 
were  subjected  to  the  strictest  surveillance,  and  suf- 
fered so  much  from  severe  persecutions  that  their 
health  gave  way  and  they  had  to  leave. 

The  second  Protestant  period  opened  in  1891,  when 
a  Scotch  lady  became  interested  in  the  islands  through 
Rev.  R.  A.  Thomson,  a  Baptist  missionary  in  Kobe.  In 
the  fall  of  that  year  Mr.  Hara,  the  first  Japanese  Chris- 
tian evangelist  to  those  islands,  settled  in  Naha ;  and 
in  1892  Mr.  and  Mrs.  Thomson  made  their  first  visit 
there.  "  The  sight  of  a  foreign  lady  nearly  upset  the 
equilibrium  of  the  city  of  Naha,  her  appearance  on 
the  streets  being  the  signal  for  a  general  suspension  of 
business.  She  could  clear  the  public  square,  which 
was  the  general  market-place,  of  both  merchants  and 
customers  inside  of  three  minutes  if  it  was  known 
that  she  was  out  walking  on  the  streets."  But  the 
novelty  has  worn  off,  and  work  goes  on  quietly.  At 
present  three  missions  are  at  work  there — the  Baptist 
among  the  Loo  Chooans  and  the  Methodist  and  Epis- 
copalian among  the  Japanese  settlers  in  the  Loo  Choo 
Islands.  The  work  is  carried  on  through  the  medium 
of  the  Japanese  language.  "  The  whole  of  the  work 
on  these  islands  is  now  beyond  the  formative  stage, 
and  it  is  not  in  mere  additions  to  church  membership 
that  its  progress  is  to  be  judged." 

^  Rev.  E.  H.  Moreton  was  also  there  after  Doctor  Bettelheim,  but 
probably  for  a  very  short  time. 


CHAPTER   XVII 

CHRISTIAN    LITERATURE 

THE  Christian  literature  of  Japan  is  truly  vol- 
uminous and  has  already  been  an  important 
factor  in  molding  and  elevating  public  opinion. 
This  literature  includes  first  of  all  the  Bible,  published 
in  many  forms  ;  then  tracts  circulated  by  the  millions  ; 
commentaries  on  books  of  the  Bible  ;  theological  and 
philosophical  treatises  ;  books  of  both  devotional  and 
practical  Christianity ;  magazines  and  newspapers. 
Of  course,  the  largest  part  of  this  literature  is  in  the 
Japanese  language ;  but  the  amount  of  Christian  lit- 
erature in  English  which  is  being  sold  and  read  in 
Japan  is  rapidly  increasing.  The  rising  generation 
of  Christians,  especially  of  preachers,  with  a  broad 
education,  finds  much  mental  and  spiritual  pabulum 
in  English  literature. 

The  earliest  Christian  literature  in  Japan  was  in 
Chinese,  before  the  missionaries  became  familiar  with 
the  Japanese  language.  The  educated  classes  in  Japan 
could,  of  course,  read  Chinese  ;  and  books  in  that 
character  could  be  printed  in  China  and  sent  to  Japan. 
When  Wakasa-no-Kami  learned  that  the  book  which 
he  had  picked  up  in  Nagasaki  harbor  was  a  Testament, 
inasmuch  as  he  could  not  read  Dutch,  he  sent  over  to 
China  for  one  in  Chinese.  Such  books  as  Martin's 
"  Evidence  of  Christianity,"  Williamson's  "  Origin  of 
All  Things,"  and  "  I^ectures  on  St.  Mark,"  were  in 

117 


Il8  CHRISTIANITY   IN    MODERN   JAPAN 

great  demaud.  "The  faithful  authors  of  this  [Chi- 
nese Christian]  literature  were  little  aware  that,  while 
working  for  the  salvation  of  China,  they  had  been,  as 
it  were,  writing  with  a  double-pointed  pen  and  work- 
ing for  Japan  as  well.  They  had  unwittingly  been 
doing  a  work  which,  in  the  providence  of  God,  was 
to  be  twice  blessed." 

The  circulation  of  the  Bible  in  Japan  has  been 
under  the  auspices  of  three  societies  :  the  American 
Bible  Society,  the  National  Bible  Society  of  Scotland, 
and  the  British  and  Foreign  Bible  Society.  Each  of 
these  societies  worked  independently  until  1890,  when 
the  three  agents  "who  had  found  it  impossible  to 
prevent  friction  and  rivalry  among  the  employees," 
and  who  realized  the  needless  expenses  of  separate 
establishments,  organized  a  "  Bible  Societies'  Com- 
mittee for  Japan."  This  plan  worked  successfully  till 
1903,  when  the  tremendous  growth  of  the  work  re- 
quired a  geographical  division  of  the  field  into  two 
agencies,  one  in  Yokohama  and  one  in  Kobe.  But 
"  under  the  new  plan  no  change  is  to  be  made  in  the 
general  conduct  of  the  work  ;  as  each  agent  will  be 
subject  to  the  same  rules,  and  one  price-list  will  be 
used  throughout  Japan." 

It  is  hardly  necessary  to  describe  the  usual  methods 
of  Bible  distribution,  which  has  been  carried  on 
largely  by  col  portage  ;  but  it  may  be  well  to  refer  to 
some  special  methods  or  opportunities.  At  the  time 
of  the  war  with  China  (i  894-1 895),  the  privilege  was 
first  given  of  free  distribution  among  the  soldiers  in 
the  barracks  and  the  sailors  on  the  ships.  Within 
recent   years  missionaries,   like   Snyder  and   Brand, 


CHRISTIAN   LITERATURE  II9 

have  met  with  unusual  success  in  selling  Bibles  and 
portions  on  the  streets  or  trains  or  wherever  they  could 
collect  a  crowd.  The  Fifth  National  Exposition  at 
Osaka  was  another  special  occasion  improved  "  with 
very  gratifying  results."  And  the  Russo-Japanese 
war  is  giving  another  splendid  opportunity  for  ex- 
tensive Bible  distribution  at  military  and  naval  cen- 
ters. Until  a  few  years  ago  it  was  almost  impossible 
to  induce  a  non-Christian  bookseller  to  keep  the  Bible 
on  hand;  for  its  presence  in  his  store  might  prejudice 
him  in  the  eyes  of  the  public,  and,  moreover,  it  was 
not  salable.  But  such  prejudice  has  died  away,  and 
a  demand  for  the  Bible  has  sprung  up,  so  that  it  has 
become  to  the  bookdealer  a  profitable  article  of  his 
stock.  In  1895  a  fine  copy  of  the  Japanese  Bible  was 
presented  to  the  emperor  through  the  kind  offices  of 
Marquis  Ito. 

The  Japanese  Bible  is  in  "  the  noblest,  the  Yamato 
dialect,"  because  "  in  this  way  it  was  hoped  to  make 
the  Bible  intelligible  to  the  uneducated  without  giving 
offense  to  the  educated."  And  it  was  also  hoped  that 
"  the  pure  and  simple  native  style  and  dialect  of  this 
sacred  book,  so  readily  understood  by  the  most  unedu- 
cated, so  pure  and  free  from  Chinese  and  foreign  ex- 
pressions, and  read  by  the  millions  of  this  people, 
might  have  a  strong  influence  in  maintaining  the 
native  language  in  its  purity." 

Some  of  the  Christian  literature  of  Japan  has  been 
printed  and  published  under  private  auspices  ;  but  the 
largest  part  of  it  has  been  issued  by  public  societies. 
The  American  Tract  Society  began  its  work  in  Japan 
in    1874,   when   it  sent  out  a  sum   of   money  (two 


lao  CHRISTIANITY  IN   MODERN   JAPAN 

hundred  dollars)  to  different  missions  "  to  be  used  by 
them  in  the  production  and  distribution  of  Christian 
literature."  The  London  Tract  Society  began  work 
in  Japan,  probably  in  1876;  at  least,  "the  earliest 
available  record  of  its  work  is  dated  February  7, 
1876."  After  a  few  years  it  was  felt  that  the  work  of 
the  two  societies  should  be  united  ;  and  in  1891  a 
"Tract  Societies'  Committee"  was  formed,  under 
whose  supervision  the  annual  grants  from  the  two 
societies  were  expended.  In  1897,  the  American 
Tract  Society  was  compelled  by  financial  embarrass- 
ments to  discontinue  its  grants.  In  the  same  year  an 
independent  organization  was  effected  in  the  Japan 
Book  and  Tract  Society,  which  receives  aid  from 
abroad.  "  Thus,  through  various  changes,  extending 
over  many  years,  the  organization  has  reached  a  form 
which,  it  is  hoped,  will  prove  to  be  permanent ;  and 
the  day  is  looked  forward  to  when  the  work  can  be 
taken  over  by  the  Japanese  Church  and  the  Society  be- 
come a  Japanese  institution."  The  Methodist  Publish- 
ing House  {Keiseishci)^  and  other  establishments  also  do 
an  extensive  business  in  the  publication  of  Christian 
literature.  "  The  tracts  available  for  use  cover  a  wide 
range  of  subjects  and  are  adapted  to  almost  all  classes 
of  readers." 

Bibles  and  tracts  alone  do  not  constitute  the  Chris- 
tian literature  of  Japan  ;  there  is  a  rapidly  increasing 
number  of  books  on  Christian  topics.  At  first  these 
were  of  necessity  written  largely  by  missionaries  and 
consisted  mainly  of  translations ;  but  of  late  years  a 
great  deal  of  this  work  has  been  done  by  Japanese 
Christians.     Exotic  Christian  literature  is  better  than 


CHRISTIAN   LITERATURE  121 

none  and  useful  to  a  certain  extent ;  but  the  real 
Christian  literature  should  be  indigenous  and  should 
spring  out  of  the  individual  experience.  The  Chris- 
tian books  of  Japan  were  at  first  very  largely  apolo- 
getics and  commentaries  ;  now  they  are  also  devotional 
and  practical.  Many  of  Murray's  and  Meyer's  books 
have  been  translated.^ 

Biography  has  proved  to  be  a  very  popular  form 
of  Christian  literature  in  Japan.  St.  Paul,  Luther, 
Wesley,  Mary  Lyon,  Elizabeth  Fry,  Gordon,  Liv- 
ingstone, and  many  other  Christian  worthies  are 
thus  represented.  "  The  Life  of  Christ "  has  been 
written  in  various  styles,  from  the  ordinary  collo- 
quial upward ;  and  it  has  also  been  "  briefly,  but 
comprehensively,  and  in  a  simple,  straightforward 
way,"  told  by  a  non-Christian  gradute  of  the  Imperial 
University,  Tokyo. 

The  Christian  novel  is  already  an  established  fea- 
ture of  Japanese  literature.  One  of  the  most  popular 
novels  of  the  year  1901  was  Ichijiku  (The  Fig  Tree), 
with  a  distinctively  Christian  moral.  In  fact,  all  the 
works  of  the  younger  Tokutomi,  author  of  ftis^a^i^^^^'^^^ 
are  said  to  show  traces  of  Christian  influence.  A  more 
thoroughly  Christian  novel  has  just  been  issued  (1904) 
by  the  Methodist  Publishing  House  under  the  title  of 
No-yuri  (Wild  Lily).  Moreover,  the  Christian  tone 
may  be  often  detected  in  the  ideas  of  the  modern, 
general  literature  of  Japan. 

Hymns  deserve  a  prominent  place  in  the  Christian 
literature  of  Japan.     For  a  long  time  it  was  almost 

*  A  translation  of  Bunyan's  "  Pilgrim  Progress  "  has  passed  through 
several  editions. 


123  CHRISTIANITY   IN   MODERN  JAPAN 

unanimously  agreed  by  missionaries  that  the  Japanese 
had  "  no  music  in  them  and  could  never  be  taught  to 
sing."  But  the  work  of  translating  hymns  for  Chris- 
tian services  was  not  neglected  ;  and,  especially  in 
mission  schools,  music  (both  vocal  and  instrumental) 
was  taught.  The  success  of  the  Greek  Church  in  this 
line  has  already  been  mentioned.  Finally,  the  fruits 
of  all  this  labor  began  to  be  evident  in  an  increased 
interest  in  music.  Organs  and  pianos  came  into  use 
and  are  now  manufactured  in  Japan  ;  the  baby  organ 
is  especially  useful.  Each  of  the  large  bodies  of 
Christians  came  to  have  its  own  hymn  book  ;  and 
Sunday-schools,  kindergartens.  Young  Men's  Christian 
Associations,  and  Young  People's  Societies  of  Christian 
Endeavor,  each  had  its  own  hymns.  The  tonic 
sol-fa  system  proved  very  popular. 

At  the  Tokyo  Conference  in  1900,  a  proposition  for 
a  Union  Hymnal  for  Protestants  met  with  such  favor 
that  a  committee  was  appointed  to  have  the  matter  in 
charge.  The  Baptist,  Congregational,  Methodist,  and 
Presbyterian  missions  co-operated  in  this  movement 
and  appointed  Japanese  and  foreign  representatives  on 
a  joint  committee.  This  committee  worked  most  in- 
dustriously and  finally,  in  December,  1903,  brought 
out  the  Union  Hymnal.  There  are  altogether  almost 
five  hundred  selections  of  hymns,  including  specials 
for  particular  purposes,  and  chants.  Among  these 
about  one-quarter  are  uniform  with  hymns  in  the 
Episcopal  hymn  book,  and  can  thus  be  used  in  union 
gatherings  of  all  Protestants.  The  Union  Hymnal 
itself  is  used  by  about  four-fifths  of  all  the  Protestants 
in  Japan.     The  first  edition  of  forty-five  thousand  was 


CHRISTIAN   WTERATURE  123 

practically  exhausted  as  soon  as  issued;  the  second 
edition  is  now  in  preparation. 

In  Christian  journalism  we  see  evidences  of  rapid 
and  substantial  progress  since  1875,  when  the  first 
Christian  paper  was  issued.  Now  each  large  body, 
and  many  a  small  body,  of  Christians  has  its  own 
organ,  more  or  less  prosperous ;  in  fact,  not  far  from 
a  hundred  periodicals  are  officially  registered  as  Chris- 
tian. Among  them  we  find  weekly,  semi-monthly, 
monthly,  bi-monthly,  and  quarterly  publications.  The 
principal  ones  are  the  Kh^isuto-kyo  Sekai  (Congre- 
gational), the  Gokyo  (Methodist),  and  the  Fukidn 
Shimpo  (Presbyterian) ;  the  last  is  entirely  self-sup- 
porting, while  the  others  receive  subsidies  from  either 
missionary  or  Japanese  sources. 

It  would  be  unjust  to  omit  altogether  from  this 
chapter  the  daily  newspapers  which  are  owned,  man- 
aged, and  edited  by  Christians  and  are  working  in 
their  way  to  uphold  Christian  institutions.  They  are 
also  striving  to  introduce  into  Japanese  journalism 
higher  ideals.  For  instance,  the  Kokiimm  Shimbun^ 
Tokyo,  under  the  able  editorship  of  Mr.  Tokutomi, 
a  friend  of  Neesima,  and  the  Mainichi  Shimbim^ 
Tokyo,  edited  by  Hon.  S.  Shimada,  M.  P.,  are  exam- 
ples of  dailies  which  are  indirectly  promoting  the 
cause  of  Christianity.  Moreover,  some  editors,  here 
and  there,  though  not  professedly  Christians,  favor 
Christianity,  especially  in  its  social  and  moral  aspects, 
and  have,  for  instance,  given  a  hearty  support  to  the 
crusade  against  the  social  evil.  The  influence  of 
Christianity  is  also  seen  in  the  elevation  of  the  tone 
of  the  Japanese  press. 


CHAPTER  XVIII 

CHRISTIAN    EDUCATION 

THE  duty  of  the  Christian  missionary  is  not  com- 
pleted simply  in  the  conversion  of  unbelievers  ; 
it  should  extend  also  to  the  training  of  these  converts 
into  a  useful  body  of  Christian  people.  It  is  unwise 
to  rely  entirely  upon  public  education  by  a  system  so 
well  organized  even  as  that  of  Japan.  If  private 
schools  under  Christian  auspices  are  useful  in  Amer- 
ica, they  are  necessary  in  Japan.  It  is  dangerous  to 
leave  Christian  boys  and  girls  under  the  often  irre- 
ligious influences  of  public  institutions.  As  "an 
ounce  of  prevention  is  worth  a  pound  of  cure,"  it  is 
supremely  important  to  keep  Christian  Japanese 
youth  under  positive  Christian  instruction  and  influ- 
ences during  their  impressionable  period.  It  is  also  of 
the  utmost  importance  that  these  young  Japanese 
Christians  should  live  in  the  Christian  atmosphere  of 
a  dormitory  or  "  home,"  where  they  can  be  sur- 
rounded by  Christian  influences.  It  is  certainly 
necessary  to  train  up  a  strong  body  of  Christian  pastors 
and  laymen. 

The  cause  of  Christian  education  in  Japan  has  had 
its  ups  and  downs.  At  first,  on  account  of  the  great 
desire  for  the  English  language  and  Western  customs, 
the  mission  schools  were  very  popular  and  largely 
attended.  But  when  the  reaction  against  foreigners 
and  their  civilization  set  in,  the  Christian  institutions 
124 


CHRISTIAN   EDUCATION  1 25 

of  learning  were  severely,  but  not  altogether  unfairly, 
criticized  as  a  means  of  too  rapid  Occidentalizing. 
The  effect  was  seen  in  a  considerably  diminished 
attendance.  But  now  that  the  reaction  has  spent 
itself  and  a  more  normal  and  reasonable  trend  toward 
Occidental  civilization  is  prevailing,  the  value  of 
Christian  schools  as  centers  of  good  intellectual  and 
moral  influences  is  generally  acknowledged. 

Christian  high  schools  and  academies  for  boys, 
known  in  Japanese  by  the  name  Chu  Gakko  (middle 
school),  have  had  a  long  and  severe  struggle  to 
obtain  equal  rights  and  privileges  with  government 
institutions  of  the  same  grade.  They  have  been 
handicapped  in  two  important  particulars.  Their 
students  have  not  enjoyed  the  privilege,  like  their 
fellows  in  government  schools,  of  postponing  their 
conscription  and  lessening  their  term  of  service  under 
the  colors,  but  have  been  liable  to  interruption  of 
their  study  by  conscription  at  the  regular  legal  age. 
Moreover,  they  could  not  enter  higher  institutions  of 
learning  except  through  officially  recognized  channels; 
in  fact,  they  could  not  even  compete  in  the  entrance 
examinations.  The  Christian  Chu  Gakko  had  prac- 
tically no  official  existence. 

Up  to  the  time  (1899)  when  the  new  treaties  went 
into  effect,  a  few  Christian  schools  had  obtained  Chii 
Gakko  licenses  from  the  government,  so  that  their 
students  were  entitled  to  the  privileges  mentioned 
above.  But  in  August  of  that  year  the  Department 
of  Education  issued  an  Instruction  which  caused 
consternation  among  those  interested  in  the  cause 
of   Christian   education.      That  Instruction  read  as 


126  CHRISTIANITY   IN   MODERN  JAPAN 

follows  :  "  It  being  essential  from  the  point  of  view 
of  educational  administration  that  general  education 
should  be  independent  of  religion,  religious  instruc- 
tion must  not  be  given,  or  religious  ceremonies  per- 
formed, at  government  schools,  public  schools,  or 
schools  whose  curricula  are  regulated  by  provisions  of 
law,  even  outside  the  regular  course  of  instruction?''  ^ 
This  Instruction,  by  the  way,  militated  against  not 
only  the  Chu  Gakko^  but  also  the  Sho  Gakko  (primary 
schools),  under  Christian  auspices.  But,  as  the  latter 
occupy  a  less  prominent  position  than  the  former, 
the  movement  for  the  removal  of  the  disabilities  of 
the  Chu  Gakko  will  be  the  chief  one  to  consider. 

As  soon  as  this  Instruction  was  issued  a  conference 
of  representatives,  both  Japanese  and  foreigners,  of 
several  Christian  institutions,  was  held  in  Tokyo  and 
decided  to  submit  to  the  authorities  a  statement  and 
petition.  This  was  presented  in  an  interview  with 
the  minister  of  education,  who  felt  himself  unable 
to  grant  the  petition  for  relief.  The  gravity  of  the 
situation  led  to  the  call  for  an  educational  convention 
in  Tokyo,  January  3-5,  1900.  This  was  well  attended 
by  representatives  of  almost  all  sections  of  the  empire 
and  almost  every  missionary  body  working  in  Japan. 
It  was  a  very  important  gathering,  characterized  by  a 
definite,  earnest  purpose,  and  marked  by  a  vigorous 
and  careful  discussion  of  all  questions  brought  before 
it.  The  outcome  of  this  inspiring  convention  was 
the  adoption  of  strong  resolutions. 

As  a  consequence  of  the  agitation  over  that  Instruc- 
tion,  almost  all   the    Christian    schools   surrendered 

*  Only  the  portion  in  italics  was  objectionable. 


CHRISTIAN   EDUCATION  127 

their  licenses  rather  than  their  principles,  although  a 
very  few  made  an  arrangement  by  which  Christian 
instruction  was  eliminated  from  the  course  of  study, 
but  maintained  in  the  dormitory.  Shortly  afterward 
regulations  were  issued  by  which  graduates  of  Chris- 
tian schools  were  allowed  to  compete  in  the  entrance 
examinations  of  Koto  Gakko  College ;  but  in  1902 
inconvenient  restrictions  were  put  upon  that  privilege. 
Then  it  became  necessary  to  take  another  course,  and 
the  privilege  of  admission  into  Semnion  Gakko 
(special  schools)  was  finally  secured.  But,  as  the 
entrance  requirements  for  both  Semmon  Gakko  and 
Koto  Gakko  are  the  same,  the  logical  result  was  that 
the  privilege  of  admission  to  the  latter  was  also 
granted  in  1904.  This  result  has  most  properly  been 
called  "one  of  the  most  remarkable  triumphs  of 
Christian  diplomacy." 

The  Christian  educational  system  in  Japan  now 
includes  kindergartens,  primary  schools,  middle 
schools,  and  what  are  called  "higher  schools"  {Koto 
Gakko).  The  first  two  institutions  correspond  to 
those  of  the  same  name  in  America.  The  "  middle 
school  {Chu  Gakko)  corresponds  generally  to  an 
American  high  school  or  academy,  except  that  the 
first  year  laps  over  the  last  two  years  of  the  primary 
school.  The  "  higher  school "  thus  corresponds  to 
the  last  year  of  a  high  school  and  the  first  two  years 
of  a  college  in  America.  Above  these,  in  the  govern- 
ment system,  is  the  university  {Dai  Gakko\  of  which 
the  Christians  have  none  at  present.  The  Doshisha 
once  attained  that  rank  and  will  probably  reach  that 
position  again. 


128  CHRISTIANITY   IN   MODERN   JAPAN 

It  would  be  most  economical  and  delightful  if  a 
plan  of  co-operation  could  be  formulated  in  Christian 
educational  work.  It  would  be  advisable  for  each 
group  of  missions — for  instance,  the  Baptists,  Con- 
gregationalists,  Episcopalians,  Methodists,  and  Pres- 
byterians— to  have  as  many  Chu  Gakko  as  may  be 
necessary  and  at  least  one  Koto  Gakko.  But  there 
seems  to  be  no  reason  why  they  should  not  unite  or 
co-operate  in  establishing  one  Christian  university,  to 
which  the  other  schools  would  be  feeders.  It  will 
probably  be  a  long  time  before  the  necessity  for  de- 
nominational universities  is  felt  in  Japan  ;  but  the 
need  of  a  Christian  university  is  already  urgent.  Such 
an  institution  would  round  out  the  Christian  educa- 
tional system  in  Japan  and  make  it  complete. 

Special  reference  ought  to  be  made  here  to  the 
important  topic  of  female  education.  During  the 
early  years  of  New  Japan  this  was  almost  entirely  in 
the  hands  of  the  Christian  missionaries,  who  alone 
seemed  to  realize  the  necessity  of  a  better  education 
and  training  for  the  future  mothers  of  the  nation.  It 
is  perhaps  not  strange  that,  in  the  first  period  of  Chris- 
tian female  education  in  Japan,  the  period  of  great 
popularity,  there  was  in  some  cases  a  tendency  to  ex- 
cessive Occidentalization.  This  naturally  exposed  the 
mission  schools  for  girls  to  a  not  unreasonable  criti- 
cism, that  they  spoiled  their  students  and  educated 
them  out  of  their  sphere. 

But  here,  as  elsewhere,  when  the  reaction  spent 
itself,  there  was  speedily  developed  a  sane  appreciation 
of  the  work  of  those  Christian  schools.  Thinking 
Japanese  have  come  to  realize,  with  Count  Okuma, 


CHRISTIAN   EDUCATION  1 29 

that  it  is  vain  "  to  work  with  the  male  sex  as  a  single 
standard,"  and  that  "Japan,  by  raising  woman  to  her 
proper  place,  should  provide  herself  with  a  double 
standard."  Thus  public  opinion  is  now  pretty  gen- 
erally in  sympathy  with  the  idea  of  a  better  education 
of  girls,  and  is  no  longer  prejudiced  against  Christian 
schools  for  the  daughters  of  New  Japan.  It  recognizes 
the  truth  of  Miss  Bacon's  statement :  ^  "  It  is  not  pos-' 
sible  to  understand  the  actual  progress  made  in  Japan 
in  improving  the  condition  of  women  without  some 
consideration  of  the  effect  that  Christian  thought  and 
Christian  lives  have  had  on  the  thought  and  lives  of 
the  modern  Japanese."  Female  education  in  Japan 
practically  owes  all  that  it  is  to-day  to  Christianity. 
There  is  certainly  a  peculiar  need  of  Christian 
education  in  Japan.  "It  is,  among  other  reasons, 
precisely  because  the  government  is  doing  so  much 
for  the  secular — i.  e.^  the  godless — education  of  its 
children  and  youth,  that  Christian  education  is  im- 
peratively called  for."  ^  "  In  a  non-Christian  land, 
the  church  has  a  positive  duty  to  her  children  ;  the 
sons  and  daughters  of  the  church  are  the  hope  of 
the  church.  Refusal  to  train  her  children  is  suicide 
for  herself."^  "One  is  led  to  the  conclusion  that 
Christianity  must  lengthen  its  educational  cords  and 
strengthen  its  stakes  if  it  would  maintain  the  minis- 
terial standard  in  Japan  "  *  "  Without  doubt  there 
should  be  greatly  increased  emphasis  placed  on  edu- 
cational missions  in  Japan."  ^      Dr.   S.   R.   Brown's 

^  "Japanese  Girls  and  Women." 

*  Wm.  Imbrie,  D.  D.  ^  R.  E.  Lewis.  *  Ibid. 

'"  John  R.  Mott. 


130  CHRISTIANITY   IN   MODERN   JAPAN 

Opinion  has  been  quoted  in  Chapter  XIII.  Neesima 
strongly  desired  "  not  education  for  its  own  sake,  but 
education  for  the  sake  of  God's  glory  and  the  salva- 
tion of  men."  He  said  :  "  Why  should  we  seriously 
object  to  raise  up  Christian  statesmen,  Christian  law- 
yers, Christian  editors,  and  Christian  merchants,  as 
well  as  Christian  preachers  and  teachers,  within  the 
walls  of  our  Christian  institutions?" 

It  cannot  easily  be  gainsaid  that  "among  the 
causes  that  have  contributed  to  produce  the  present 
more  favorable  conditions,  the  Christian  schools  for 
young  men  and  young  women  must  be  given  a 
prominent  place.  They  have  trained  and  sent  out 
competent  evangelists  and  pastors,  they  have  broken 
down  prejudice  and  disseminated  religious  ideas  in 
quarters  inaccessible  to  the  direct  worker,  and  have 
raised  up  a  class  of  influential  men  who,  even  when 
not  believers  themselves,  are  constantly  favorable 
and  helpful  to  Christian  work  of  every  kind."  ^ 
"  The  most  striking  evidence  of  the  influence  of  mis- 
sion schools  upon  the  government  system  of  education 
is  found  in  the  great  number  of  their  graduates  now 
teaching  in  the  Chu  Gakko.^^  ^  Even  Buddhist  schools 
employ  Christian  teachers  of  English. 

The  need  of  Christian  schools  in  Japan  is  endow- 
ment, to  make  them  independent  of  annual  appropri- 
ations. Even  "  if  the  annual  appropriations  for  this 
purpose  should  be  doubled,  not  Siyeti  too  much  would 
be  available."  We  believe  that,  while  the  age  of 
evangelism  is  by  no  means  past,  that  of  special 
emphasis  on  Christian  education  has  come  in  Japan. 

^  "The  Christian  Movement"  (1904),  Rev.  A.  Pettee.         *  Mid. 


CHAPTER  XIX 

PHILANTHROPIC   AND  SOCIOI<OGICAI,  MOVEMENTS 

CHRISTIANITY  in  Japan  is  also  philanthropic, 
as  it  should  be,  and  therein  exposes  clearly 
what  Buddhism  left  undone.  The  latter  "allowed 
humanity  to  suffer,  while  it  regarded  animals  as 
sacred."  Christianity,  however,  established,  or  in- 
spired others  to  establish,  in  Japan  eleemosynary  in- 
stitutions. Even  the  Red  Cross  Society  may  be  in- 
cluded in  this  category ;  for,  although  the  branch  in 
Japan  was  first  organized  as  an  independent  associa- 
tion, yet  the  very  fact  that  the  need  of  such  a  society 
was  felt  was  due  to  Christian  influences.  In  Japan, 
as  elsewhere,  Christianity  should  be  "  a  practical  re- 
ligion that  harnesses  deeds  to  creeds  and  teaches  the 
simultaneous  training  of  the  heart  and  bettering  of 
the  outward  conditions  of  life."  "  Creeds  and  chari- 
ties, or  faith  and  works,  are  the  twin  steeds  that  draw 
the  chariot  of  Christian  civilization.  It  matters  little 
whether  they  be  thought  of  as  running  tandem  or 
abreast."  ^  In  this  chapter,  therefore,  attention  is  di- 
rected to  the  practical  sociological  movements  of 
Christianity  in  Japan. 

Under  this  head  would  naturally  fall  the  numerous 
schools  and  classes  for  the  poor.  There  are  about 
fifty  altogether  under  Protestant  auspices,  represent- 
ing about  all  the  sects,  and  there  are  seventy  under 

^  Doctor  Pettee,  in  "Christian  Movement"  (1903  and  1904). 

»3i 


132  CHRISTIANITY    IN    MODERN   JAPAN 

Roman  Catholic  auspices.  These  schools  are  sup- 
ported in  some  cases  by  private  contributions  and  in 
a  few  cases  partially  by  work.  In  most  cases  the  in- 
dustrial feature  is  employed  for  the  sake  not  of  the 
income,  but  of  the  development  of  good  habits. 

The  number  of  Christian  orphan  asylums  is  almost 
equally  divided — about  twenty  each — between  the 
Roman  Catholics  and  the  Protestants  ;  but  the  former 
have  a  much  larger  number  of  inmates.  The  oldest 
and  best  known  of  these  institutions  is  the  Okayama 
Orphan  Asylum,  founded  in  1887  by  Mr.  Ishii,  who  is 
often  called  "the  George  Miiller  of  Japan."  This  is 
now  quite  a  well  organized  institution,  with  several 
departments  and  buildings.  Its  two  special  features 
are  "  faith  "  and  "  work."  The  industries  supply  a 
good  share  of  its  needs,  but  "  faith  "  is  the  main  reli- 
ance. Mr.  Ishii  has  been  honored  by  the  emperor 
with  a  decoration. 

There  are  in  Japan  about  thirty  Christian  hospitals 
and  dispensaries,  almost  evenly  divided  between  the 
Roman  Catholics  and  the  Protestants.  The  oldest  of 
the  latter's  hospitals  is  known  as  St.  Barnabas  Hos- 
pital, in  Osaka,  under  American  Episcopal  auspices. 
This  mission  has  two  other  hospitals,  both  in  Tokyo. 
The  DosJiisha  Hospital,  Kyoto,  and  the  Akasaka 
Hospital,  Tokyo,  are  also  well  known. 

The  Leper  Hospital,  in  Kumamoto,  being  at  least 
indirectly  connected  with  English  Episcopal  work, 
commands  the  assistance  of  many  friends.  It  also 
possesses  the  confidence  of  the  authorities,  who  help 
it  in  many  ways.  There  is  another  leper  home  in 
Meguro,  near  Tokyo.     The  Roman  Catholics  have  a 


PHIIvANTHROPIC   AND   SOCIOLOGICAI.  1 33 

leper  asylum  in  Gotamba,  where  seventy-five  lepers 
are  cared  for,  of  whom  almost  all  have  received 
baptism  at  the  hands  of  the  French  priests. 

Mention  should  also  be  made  of  the  late  Mrs.  Dra- 
per's school  for  the  blind.  It  was  established  by  the 
mother  of  a  Methodist  missionary  who,  since  her 
death,  has  kept  up  the  work  himself  in  Yokohama. 
The  Braille  system  is  employed  and  Bible  instruction 
is  given  daily. 

The  work  of  Mr,  Hara  for  discharged  prisoners  is 
one  of  the  most  important  sociological  movements  of 
New  Japan.  Mr.  Hara  himself  spent  a  short  period 
in  confinement  as  a  political  offender  and  thus  became 
interested  in  the  cause  of  prisoners.  Finally  the  burn- 
ing question  what  to  do  with  those  released  upon  the 
expiration  of  their  terms  of  service  engaged  his  close 
attention.  He  at  once  opened  his  own  house  as  a 
place  of  refuge  and  help,  and  was  forced  to  move  into 
larger  quarters  to  accommodate  the  increasing  de- 
mand on  his  attention.  It  can  be  shown  by  carefully 
collected  statistics  that  only  about  one-fifth  of  those 
who  come  under  the  influence  of  himself  and  wife 
"  relapse  into  their  old  criminal  ways,"  while  four- 
fifths  are  "  saved  to  society  and  honest  lives."  No 
wonder  that  mothers  of  rescued  ones  place  Mr.  Hara's 
picture  on  their  godshelf  and  worship  it. 

Closely  related  to  this  is  the  work  of  Mr.  Tomeoka, 
who  first  served  with  great  credit  in  prisons  of  the 
Hokkaido.  Later  he  made  a  trip  to  America,  where  he 
made  a  careful  study  of  the  latest  and  best  methods  in 
penology.  After  serving  a  short  time  as  chaplain  of 
a  Tokyo  penitentiary,  he  was  forced  out  by  Buddhist 


134  CHRISTIANITY  IN   MODERN  JAPAN 

opposition.  But  he  received  an  appointment  as  in- 
structor in  the  school  for  prison  officials  in  Tokyo, 
and  later  he  conceived  the  idea  of  a  Katei  Gakko 
(home  school)  for  wayward  children.  It  has  proven 
quite  successful,  and  is  the  model  for  reformatories 
which  the  government  wants  to  establish  in  other 
parts  of  the  empire. 

Mention  has  already  been  made^  of  several  tem- 
perance organizations  ;  but  further  reference  should 
be  made  to  the  temperance  movement  in  this  connec- 
tion as  a  sociological  influence.  The  old  religions  of 
Japan  never  made  any  attempt  to  check  the  tobacco, 
liquor,  and  social  evils,  but  seemed  to  assume  that 
they  were  inevitable.  By  the  untiring  efforts,  how- 
ever, of  Christian  individuals  and  organizations,  pub- 
lic sentiment  against  these  evils  is  rapidly  increasing. 
A  bill  prohibiting  the  sale  of  tobacco  to  minors  was 
introduced  into  the  Lower  House  by  Hon.  Sho  Ne- 
moto  and  made  a  law  by  the  Diet,  and  a  similar  bill 
about  liquor  is  being  pushed  by  the  same  champion. 

Perhaps  the  greatest  social  reform  of  Christianity 
in  New  Japan  is  the  crusade  against  the  social  evil, 
which  is  licensed  and  thus  legalized.  Formerly  no 
girl  was  able  to  escape  from  her  awful  slavery,  no 
matter  how  much  she  desired  to  free  herself,  except 
by  permission  of  the  keeper  of  the  brothel.  But 
within  the  past  few  years  a  campaign  has  been  waged 
that  has  greatly  weakened  the  tyranny  of  that  abom- 
inable system.  A  test  case,  bitterly  fought  at  every 
point,  was  carried  up  through  all  the  courts  to  the 
highest,  and  finally  won  by  those  who  contended  that 

1  Chapter  XV. 


PHILANTHROPIC   AND   SOCIOLOGICAI.  1 35 

a  girl  could  not  be  kept  in  a  brothel  against  her  will. 
Another  test  case  carried  up  to  the  Supreme  Court 
and  decided  in  favor  of  the  keepers,  to  the  effect  that 
the  financial  obligations  of  the  girls  are  valid  in  law, 
has  given  the  reform  movement  a  temporary  set-back. 
But,  in  spite  of  all  obstacles  and  opposition,  the  cru- 
sade against  the  social  evil  has  achieved  a  large 
measure  of  success.  About  fourteen  thousand  girls 
have  been  set  free ;  the  number  of  visitors  has  so 
largely  decreased  that  some  brothels  have  been  forced 
to  close,  and  public  opinion  has  been  aroused  against 
licensed  prostitution.^ 

The  work  among  factory  operatives  is  not  so  old  as 
some  movements  already  mentioned,  but  it  is  meeting 
with  encouragement.  Missionaries  have  lately  been 
emphasizing  its  need,  which  is,  of  course,  felt  most 
strongly  in  large  manufacturing  centers  like  Osaka 
and  Tokyo.  In  the  former  city  a  woman  missionary 
has  a  rented  house  near  the  entrance  to  the  Osaka 
cotton  spinning  factory  as  headquarters  for  a  work 
"  which  includes  early  morning  and  evening  reading, 
and  sewing  classes,  and  frequent  lantern  talks,  as  well 
as  direct  religious  work,  both  personal  and  public." 
What  is  considered  "  the  most  systematic  work  along 
this  line "  is  at  Matsuyama,  under  the  auspices  of 
Congregationalist  missionaries.  A  "home"  has  been 
started  to  provide  not  only  material  comforts,  but  also 
intellectual,  moral,  and  religious  instruction.  The 
girls  are  taught  faithfulness,  honesty,  economy,  and 
other  good  habits.  The  Christian  hymns  they  are 
learning  are  displacing  the  immoral  songs  they  used 

^  See  also  Appendix, 


136  CHRISTIANITY   IN    MODERN    JAPAN 

to  sing  while  at  work."  "  In  a  word,  their  womanhood 
is  being  raised." 

"Kingsley  Hall,"  in  Tokyo,  is  a  "settlement"  in 
charge  of  a  Christian,  Mr.  Katayama. 

This  would  seem  to  be  the  place  to  mention  cook- 
ino-  classes  which,  as  Mrs.  Binsford,  in  Mito,  and 
others  have  shown,  are  an  excellent  means  of  helping 
both  materially  and  spiritually  the  housekeepers  of 
Japan.  Sewing  and  knitting  classes  are  similarly 
useful,  and  all  such  things  help  to  draw  toward 
mothers'  meetings. 

It  is  not  improper  to  class  the  Red  Cross  Society 
among  the  Christian  institutions  of  Japan.  It  is  true 
that  it  started  as  an  independent  organization^  in 
1877.  But  just  ten  years  later,  after  revising  its 
rules  and  taking  the  name  of  "  Red  Cross  Society  of 
Japan,"  it  was  officially  recognized  by  the  Interna- 
tional Red  Cross  Society.  Since  then  it  has  grown 
rapidly  and  enjoys  great  prosperity.  It  has  a  very 
large  membership  of  all  classes,  and  is  honored  with 
the  special  patronage  of  the  empress.  It  owns  a  large 
property  of  several  hospitals  and  two  hospital  ships, 
and  it  has  a  good  annual  income.  Its  efficiency  is 
being  splendidly  exhibited  in  the  Russo-Japanese 
war.  With  Christian  principles  as  a  foundation,  a 
Christian  name,  and  a  Christian  emblem  for  a  banner, 
it  must  be  recognized  as  a  Christian  institution. 

1  Known  as  Hakuaisha  / Extend-love  Society). 


CHAPTER   XX 

RELIGIOUS   LIBERTY   IN   JAPAN 

ON  May  i6,  1904,  there  was  held  in  Tokyo  a 
most  significant  mass  meeting  of  representa- 
tives of  all  kinds  and  shades  of  philosophies,  cults, 
and  religions.  The  thousand  persons  present  in- 
cluded foreign  missionaries,  American  and  British, 
and  Japanese  Shintoists,  Buddhists,  Roman  Catholics, 
Greek  Catholics,  and  Protestants  of  various  denomina- 
tions, besides,  probably,  freethinkers.  There  was  a 
small  number  of  ladies,  both  Japanese  and  foreign,  in 
attendance.  The  following  summary  of  the  addresses 
is  from  the  Japan  Mail: 

There  were  many  speakers,  but  each  was  limited  to  twenty 
minutes.  They  all  dwelt  on  the  necessity  of  union  among  the 
various  sects.  Mr.  Kozaki  ventured  somewhat  into  the  field  of 
politics.  He  insisted  that  Russia  represents  the  ideals  of  the 
sixteenth  century  ;  Japan  those  of  the  twentieth.  Russia  is  for 
despotic  government,  for  tradal  protection,  for  the  closed  door,  and 
for  restraints  on  conscience.  Japan  is  for  precisely  the  opposite. 
The  present  war  has  nothing  whatever  to  do  with  differences  of 
race  or  religion.  It  is  simply  to  secure  the  peace  of  the  East. 
Doctor  Murakami  insisted  that,  however  different  religion  and 
patriotism  might  be  in  their  theoretical  scope,  they  are  not  sepa- 
rable in  practice.  He  also  held  that  war,  though  in  itself  indefen- 
sible, might  be  condoned  as  an  instrument  for  securing  subsequent 
peace.  Mr.  Ouchi,  the  representative  of  Buddhism,  declared  that 
the  Japanese  do  not  constitute  the  yellow  peril.  The  Mongols 
constitute  it,  and  above  all  the  Russians,  who  are  Mongols.  Na- 
poleon had  well  said  that  a  Russian  has  a  white  skin  over  a  yellow 

137 


138  CHRISTIANITY   IN    MODERN   JAPAN 

heart.  Japan  has  a  yellow  skin  over  a  white  heart  The  whole 
practice  of  Russia,  her  boundless  aggressions,  her  despotism  and 
her  intolerance  mark  her  as  the  true  yellow  peril  of  the  era.  As 
for  religion,  it  is  entirely  unconnected  with  the  war.  Mr.  Shibata, 
representing  Shinto,  said  that  the  pity  of  Buddhism,  charity  of 
Christianity,  and  the  pure  heart  of  Shinto  are  one  and  the  same 
thing  under  different  names. 

Doctor  Imbrie  adduced  as  proofs  that  religion  and  race  have 
nothing  to  do  with  the  present  war,  first,  the  fact  that  one  of  the 
belligerents,  Japan,  has  a  constitution  guaranteeing  freedom  of 
conscience  ;  secondly,  the  meeting  now  assembled  where  all  creeds 
and  all  races  united  in  a  common  cause.  He  believed  that  the 
heart  of  the  nation  was  with  them  in  this  matter,  and  that  such  an 
assembly  might  be  convened  in  any  part  of  Japan.  He  believed 
also  that  the  victory  in  the  war  would  be  with  Japan  for  the  sake 
of  the  principles  she  represented.  The  mayor  of  Tokyo,  Mr. 
Ozaki,  declared  his  entire  accord  with  Mr.  Kozaki's  statements. 
The  only  part  of  the  world  where  Japan  adopted  the  policy  of  the 
closed  door  was  at  Port  Arthur.  He  congratulated  the  meeting  on 
the  resolution  passed.  Baron  Senge  also  delivered  a  congratulatory 
address,  as  did  a  representative  of  the  Roman  Catholic  faith.  Mr. 
K.  Semema,  principal  of  the  Theological  School  of  the  Greek 
Church  in  Tokyo,  read  a  congratulatory  paper,  which  is  said  to 
have  been  very  cordially  received. 

The  meeting  unanimously  adopted  the  following : 

The  war  now  existing  between  Japan  and  Russia  has  for  its 
object,  on  the  part  of  Japan,  the  security  of  the  empire  and  the 
permanent  peace  of  the  East.  It  is  carried  on  in  the  interests  of 
justice,  humanity,  and  the  civilization  of  the  world.  With  differ- 
ences between  races  or  religions  it  has  nothing  whatever  to  do. 
We,  therefore,  meeting  together  without  distinction  of  race  or 
religion,  agree  that  we  will  endeavor  to  publish  to  the  world,  each 
in  a  manner  accordant  with  the  methods  observed  in  the  religious 
body  to  which  he  belongs,  the  real  purpose  of  the  present  war  as 
now  described.  We  also  express  a  most  earnest  desire  for  the 
speedy  accomplishment  of  an  honorable  peace. 


RELIGIOUS   LIBERTY   IN   JAPAN  1 39 

The  significance  of  this  meeting  can  scarcely  be 
overestimated.  Japan  stands  before  the  world  as  a 
champion  of  "  the  equality  and  fraternity  of  all  races." 
The  so-called  "  yellow  peril  "  is  a  myth  ;  the  reality 
is  found  in  the  "  golden  opportunity "  to  win  the 
Orient  for  Christ  through  Japan. 

Not  long  after  this  meeting  Doctor  Imbrie  (who  is 
a  prominent  Presbyterian  missionary  of  Tokyo)  had 
a  long  interview  with  Count  Katsura,  the  prime  min- 
ister, and  was  permitted  by  the  latter  to  publish  a 
full  account  of  the  interview.  Moreover,  in  the 
course  of  that  interview,  the  premier  said  :  "  In  saying 
this  I  am  not  speaking  as  an  individual  only  ;  I  am 
speaking  as  prime  minister  also  ;  and  more  than  that, 
I  am  expressing  the  mind  of  his  majesty  the  Em- 
peror." From  such  an  authoritative  and  significant 
interview  we  make  the  following  extracts  : 

The  truth  is  that  Japan  stands  for  religious  freedom.  This  is 
a  principle  embodied  in  her  Constitution;  and  her  practice  is  in 
accordance  with  that  principle.  In  Japan  a  man  may  be  a  Bud- 
dhist, a  Christian,  or  even  a  Jew,  without  suffering  for  it.  This  is 
so  clear  that  no  right-minded  man  acquainted  with  Japan  would 
question  it;  but  as  there  may  be  those  in  America  who  are  not 
familiar  with  the  facts,  it  will  be  well  to  enumerate  some  of 
them.  And  as  in  America  the  matter  will  naturally  be  regarded 
from  the  point  of  view  of  Christianity,  I  will  confine  myself  to  that 
point  of  view. 

There  are  Christian  churches  in  every  large  city,  and  in  almost 
every  town  in  Japan;  and  they  all  have  complete  freedom  to  teach 
and  worship  in  accordance  with  their  own  convictions.  These 
churches  send  out  men  to  extend  the  influence  of  Christianity 
from  one  end  of  the  country  to  the  other,  as  freely  as  such  a  thing 
might  be  done  in  the  United  States,  and  without  attracting  any 
more  attention.     There  are  numerous  Christian  newspapers  and 


140  CHRISTIANITY   IN    MODERN   JAPAN 

magazines,  which  obtain  their  licenses  precisely  as  other  news- 
papers and  magazines,  and  as  a  matter  of  course.  Christian 
schools,  some  of  them  conducted  by  foreigners  and  some  by 
Japanese,  are  found  everywhere;  and  recently  an  ordinance  has 
been  issued  by  the  Department  of  Education  under  which  Chris- 
tian schools  of  a  certain  grade  are  able  to  obtain  all  the  privileges 
granted  to  government  schools  of  the  same  grade.  There  are  few 
things  which  are  a  better  proof  of  the  recognition  of  rights  than 
the  right  to  hold  property.  In  many  cases  associations  composed 
of  foreign  missionaries  permanently  residing  in  Japan  have  been 
incorporated  by  the  Department  of  Home  Affairs.  These  asso- 
ciations are  allowed  to  ' '  own  and  manage  land,  buildings,  and 
other  property,  for  the  extension  of  Christianity,  the  carr)'ing  on 
of  Christian  education,  and  the  performance  of  works  of  charity 
and  benevolence."  It  should  be  added  also  that  they  are  incor- 
porated under  the  article  in  the  civil  code  which  provides  for  the 
incorporation  of  associations  founded  for  "purposes  beneficial  to 
the  public"  :  and  as  "  their  object  is  not  to  make  a  profit  out  of 
the  conduct  of  their  business,"  no  taxes  are  levied  on  their 
incomes.  Presbyterian,  Congregational,  Baptist,  Episcopal,  Meth- 
odist, and  other  American  missionaries  all  have  such  associations. 
In  passing,  it  may  perhaps  be  worth  while  to  ask  the  question, 
How  far  do  the  facts  to  be  found  in  Russia  correspond  with  all 
these  facts  now  stated  ? 

The  number  of  those  professing  Christianity  in  Japan  I  do  not 
know;  but  it  must  be  a  large  number,  with  a  much  larger  number 
who  are  Christian  in  their  affiliations.  The  Japanese  Christians 
are  not  confined  to  any  one  rank  or  class.  They  are  to  be  found 
among  the  members  of  the  national  Diet,  the  judges  in  the 
courts,  the  professors  in  the  universities,  the  editors  of  leading 
secular  papers,  and  the  officers  of  the  army  and  navy.  Christian 
literature  has  entrance  into  the  military  and  naval  hospitals;  and 
a  relatively  large  number  of  the  trained  nurses  employed  in  them 
are  Christian  women.  Recently  arrangements  have  been  made 
by  which  six  American  and  British  missionaries  and  six  Japanese 
Christian  ministers  are  to  accompany  the  armies  in  Manchuria,  in 
the  capacity  of  spiritual  advisers  to  the  Christian  soldiers.  .  . 
I  repeat  .   .   .   Japan  stands  for  religious  freedom. 


Pi:iME  Minister  Katsvra,  Vice-Admikal  Ukiu,  Count  4)teokA' 


REUGIOUS   UBERTY   IN   JAPAN  141 

It  is  interesting  to  add  that  the  present  premier  has 
always  shown  himself  favorable  to  religious  toleration 
and  liberty.  We  take  pleasure  in  quoting  in  full  the 
following  incident^  of  his  career  in  the  war  with  China : 

Lieutenant-General  Katsura  Taro  showed  himself,  from  first  to 
last,  eager  to  protect,  not  only  the  lives  and  property  of  the  foreign 
residents  in  Chinese  towns  and  cities,  but  also  the  welfare  of  the 
native  Christians  and  all  peaceably  disposed  citizens.  Thus, 
when  Haiching  had  been  definitely  taken,  outposts  were  stationed 
at  various  places  in  the  neighborhood,  charged  with  the  duty  of 
reassuring  the  natives  and  maintaining  good  order  among  them. 
One  detachment  of  the  advance  column  was  engaged  in  work  of 
this  description,  and  the  men  were  especially  enjoined  to  suffer 
no  harm  to  come  to  any  shrine  or  temple.  In  the  town  itself  was 
a  Christian  (Roman  Catholic)  church,  and  here  Lieutenant- 
General  Katsura  posted  special  sentinels.  The  officiating  priest, 
a  French  missionary,  was  at  the  time  in  Newchang,  and  to  him 
Lieutenant-General  Katsura  made  Lieutenant-Colonel  Muraki 
write  a  letter  in  French,  assuring  him  that  the  Japanese  would 
afford  special  protection  to  the  church  and  the  native  converts. 
.  .  .  These  letters  were  most  gratefully  replied  to  by  the  recip- 
ients, the  missionary  in  especial  thanking  the  Japanese  general 
for  his  great  kindness  to  the  little  flock  in  Haiching. 

In  this  connection  it  is  interesting  to  note  also  that 
Count  Katsura's  first  wife,  who  died  in  1890,  was  an 
earnest  Christian  lady,  member  of  the  Bancho  Con- 
gregational Church  in  Tokyo.  Her  funeral  was  con- 
ducted with  Christian  rites  and  ceremonies.  An 
account  thereof  may  be  found  in  Ritter's  "  History 
of  Protestant  Missions  in  Japan,"  ^  and  makes  most 
suggestive  reading. 

*  "Heroic  Japan,"  p.  233. 

*  Pp.  162-164,  Note. 


142  CHRISTIANITY   IN   MODERN  JAPAN 

We  certainly  feel  most  grateful  that,  in  the  pres- 
ent crisis,  the  helm  of  State  is  in  the  hands  of  one 
who  takes  a  broad  view  of  all  subjects,  and  who  has 
especially  taken  a  pronounced  and  advanced  position 
in  favor  of  thoroughly  putting  into  practice  the  con- 
stitutional provision  for  religious  liberty  in  Japan. 
We  believe  that  we  are  not  over-sanguine  in  prophe- 
sying that  this  is  the  beginning  of  a  new  era  in  the 
history  of  Christianity  in  Japan. 

Note. — Since  the  above  was  written,  the  author  of  this  book 
has  enjoyed  the  privilege  of  a  special  interview  with  his  excel- 
lency the  prime  minister,  who  then  reiterated  with  emphasis  the 
point  that  the  constitutional  provision  for  religious  liberty  is  to  be 
justly  enforced. 


CHAPTER  XXI 

CHRISTIANITY   IN    JAPAN    IN    1 853   AND    1903 

IN  order  to  obtain  a  vivid  idea  of  the  present  position 
of  Christianity  in  Japan,  it  may  be  well  to  set  forth 
some  contrasts  between  then  and  now.  The  compari- 
son might  cover  the  entire  period  of  one  hundred  years 
from  1803  to  1903.  But  for  convenience  we  shall 
take  into  account  only  the  half-century  between  1853 
and  1903.  We  do  not  mean,  however,  to  be  limited 
to  exact  dates,  but  to  set  forth  in  a  general  way  what 
progress  Christianity  has  made  in  New  Japan  in  the 
first  fifty  years  of  her  history.  We  desire  to  show  just 
how  much  of  a  power  and  an  influence  the  gospel  has 
been  and  is  in  transforming  Japan.  In  short,  we  desire 
to  set  forth,  as  concisely  as  possible,  what  Christ  has 
done  and  is  doing  for  Japan. 

In  1883  ^^^  edicts  against  the  "evil  sect"  were 
upon  the  public  bulletin  boards  all  over  the  empire  ; 
but  in  1903  such  boards  could  be  found  only  with 
difficulty,  and  with  a  large  sum  purchased  as  curios, 
and  the  Christian  principle  of  religious  liberty  was  an 
integral  part  of  the  Constitution.  In  1853  there  was 
not  a  single  missionary  in  Japan  ;^  but  in  1903  the 
missionaries  were  numbered  by  hundreds.  In  1853 
there  was  neither  Christian  church  nor  chapel  in 
Japan  ;  but  in  1903  the  churches  and  chapels  were 
numbered  by  four  figures.     In  1853  there  was  not  a 

*  Except  in  Loo  Choo. 

143 


144  CHRISTIANITY    IN    MODERN   JAPAN 

single  publicly  professing  Christian  in  Japan  ;  but  in 
1903  the  believers  were  numbered  with  six  figures 
and  were  found  even  "in  Caesar's  household."  In  1858 
there  was  not  a  Bible,  nor  even  a  portion  of  a  Bible, 
publicly  circulating  in  Japan ;  but  in  1903  the  number 
of  Bibles,  portions,  tracts,  and  books  that  had  been 
distributed  was  represented  by  seven  or  more  figures. 

In  1853  not  a  single  Christian  hymn  had  been  sung 
in  Japanese;  but  in  1903  the  new  Union  Hymnal 
was  far  and  away  the  best  selling  book,  not  only  of 
that  year,  but  even  of  many  years.  In  1853  ^^^^  bib- 
lical division  of  time  into  periods  of  seven  days  each 
was  unknown,  and  each  day  was  called  either  by  its 
number  in  the  lunar  month  or  by  its  mythical  name 
according  to  the  Chinese  zodiac  ;  but  by  1903  Sunday 
had  long  been  an  official  holiday  and  was  coming  to 
be  observed  more  and  more  as  a  holy  day.  In  1853 
education  was  almost  confined  to  the  priestly  and  the 
military  classes  ;  in  1903  there  were  no  such  limita- 
tions, elementary  education  was  free,  and  Christian 
schools  and  the  ideas  of  Christian  education  had  be- 
come a  mighty  force  in  the  nation.  In  1853  girls 
were  not  considered  worth  being  educated  ;  but  by 
1903  female  education  had  received  a  tremendous  im- 
pulse from  Christian  institutions,  and  a  woman's  uni- 
versity had  been  started  just  two  years  before,  largely 
imder  the  influence  of  Christian  men  and  women. 

In  1853  there  was  not  an  asylum  or  hospital  in 
Japan  ;  for  Buddhism  was,  comparatively  speaking, 
"kind  to  the  brute  and  cruel  to  man"  ;  but  in  1903 
there  were  many  "homes,"  hospitals,  asylums,  ref- 
uges,  for  the  poor,   the    neglected,   the  widow,   the 


CHRISTIANITY  IN  JAPAN  IN  1853  AND  1903   145 

fatherless,  the  sick,  the  insane,  the  outcast,  the  Mag- 
dalene, the  worst  criminal — all  organized  under  the 
influence  of  the  teachings  of  the  gospel  and  made 
to  illustrate  its  spirit.  In  1853  revenge  and  "no 
quarter"  were  the  doctrines  of  Old  Japan;  in  1903 
there  was  a  flourishing  Red  Cross  Society  with  its 
distinctively  Christian  banner  to  inspire  feelings  of 
love  and  mercy  even  to  one's  enemies.  In  1853 
the  Japanese  woman  had  practically  no  rights  that 
her  husband  was  bound  to  respect ;  in  1903  by  the 
terms  of  a  new  civil  code,  based  on  Christian  models, 
woman's  rights  as  a  human  being  and  as  an  individual 
were  clearly  recognized. 

In  1853  there  was  not  a  newspaper  in  Japan  ;  in 
1903  there  were  papers  and  magazines  in  large  num- 
bers, many  of  which  were  either  directly  or  indirectly 
Christian.  Indeed,  the  output  of  Christian  literature 
for  1903  was  voluminous  ;  and  that  for  1901  included 
a  popular  novel  with  a  biblical  name  {Ichijikii^  or 
The  Fig  Tree)  and  a  Christian  tone.  Moreover,  the 
business  of  publishing  Christian  literature  was  so 
profitable  as  to  support  several  companies. 

In  1853,  the  individual  was  swallowed  up  in  the 
family,  the  clan,  the  nation ;  by  1903  the  word  "  per- 
sonal "  had  been  introduced  into  the  language  by 
Christian  teaching,  and  individual  worth,  rights,  and' 
responsibilities  were  acknowledged  in  the  codes,  the 
courts,  and  the  Constitution,  the  latter  itself  a  fruit  of 
Christian  civilization.  In  1853  feudalism  and  abso- 
lutism prevailed  in  Japan ;  by  1903  representative 
institutions  were  established. 

In  general,  in  1853,  there  was  not  a  single  Christian 

K 


146  CHRISTIANITY   IN   MODERN   JAPAN 

institution  in  Japan  ;  but  in  1903  Christianity  was 
represented  in  Japan  by  organizations  as  given  below/ 
It  may  be  just  as  well  at  this  point  to  drop  the  com- 
parative form  of  expression  and  state  a  little  more 
directly  what  the  gospel  has  done  and  is  doing  in 
Japan  to-day.  A  summary  of  the  most  important  social 
reforms  has  been  made  by  Doctor  Griffis,  as  follows  : 

It  would  take  a  long  chapter  to  tell  of  all  that  has  been  done  in 
the  moral  uplifting  of  her  people.  Here  are  a  few  :  The  giving 
of  citizenship  to  her  former  pariahs,  the  Eta  ;  manifold  reforms 
in  every  grade  of  society  ;  the  opening  of  the  army  and  navy,  the 
schools,  courts,  and  lines  of  promotion  to  all  her  people  ;  the  entire 
change  in  the  system  of  family  names  and  aliases,  by  which  jus- 
tice was  constantly  thwarted  ;  the  abolition  of  persecution  and  of 
the  ban  upon  and  insults  to  the  Christian  religion  ;  the  doing  away 
with  judicial  torture  ;  the  improvement  of  her  prison  system  ;  the 
elevation  of  the  status  of  women ;  the  discussion  in  her  newspapers 
of  the  loftiest  moral  questions  and  the  unceasing  editorial  demands 
for  amelioration  of  abuses,  social  and  moral,  as  well  as  political, 
etc.  All  this  reveals  a  new  world  of  thought  and  life  as  compared 
with  the  old  days  but  a  generation  back. 

And  in  bringing  about  these  much-needed  reforms 
the  influence  of  Christian  teaching  cannot  be  gainsaid. 

1  A.  B.  C.  F.  M.,  M.  E.  C,  C.  M.  S.,  S.  P.  G.,  H.  F.  M.,  I.  P.  T. 
C.  A.,  S.  J.  A.,  N.  K.  K.,  E.  L.  M.,  R.  O.  C.  C,  E.  P.  M.  V.,  S.  D. 
,A.,  W.  C.  T.  U.,  Y.  M.  C.  A.,  Y.  P.  S.  C.  E.— which  give  practically 
the  whole  alphabet  for  spelling  out  a  complete  vocabulary  of  Christian 
activity.  For  the  sake  of  those  who  may  be  unfamiliar  with  some  of 
these  abbreviations,  we  write  out  in  full  the  following  :  American  Board 
of  Commissioners  for  Foreign  Missions  (Congregational),  Methodist  Epis- 
copal Church,  Church  Missionary  Society,  Society  for  the  Propagation  of 
the  Gospel,  Hephzibah  Faith  Mission,  International  Postal  and  Telegraph 
Christian  Association,  Scandinavian  Japan  Alliance,  N'ippon  Kirisuto 
Kyokwai  (Presbyterian),  Evangelical  Lutheran  Missions,  Russian  Ortho- 
dox Christian  Church,  Evangelical  Protestant  Missions-Verein  (German), 
Seventh  Day  Adveutists,  etc. 


The  Late  IIear-Admiral  Serata  and  Family 


CHRISTIANITY   IN   JAPAN    IN    1 853    AND    I903      1 47 

Even  to  this  day  most  of  the  leaders  in  social  reforms 
are  Christians ;  and  many  others  are  persons  who, 
though  not  themselves  professing  Christians,  have 
been  greatly  influenced  by  Christian  teachers  and 
teachings. 

Christianity  is  affecting  the  language  and  the  liter- 
ature of  Japan.  "  Quotations  from  the  Bible  are  now 
often  used  in  the  same  way  as  are  extracts  from  Japa- 
nese and  Chinese  classics  and  Buddhist  scriptures." 
A  diary  issued  by  a  Tokyo  publishing  house,  though 
compiled  by  non-Christians,  contains  a  number  of  pas- 
sages from  the  Bible.  Such  words  as  rebaibaru  (re- 
vival), insiipireshmn  (inspiration),  Kurisumasii  (Christ- 
mas), periisonaru  (personal),  and  scores  of  others,  have 
become  permanent  in  the  Japanese  vocabulary ;  and 
old  words  have  taken  on  new  Christian  meanings.^ 

There  are  also  influential  Christian  men  in  public 
life.  In  the  case  of  one  prefecture  alone  (Gumma), 
"several  members  of  the  first  provincial  assembly  and 
a  majority  of  the  standing  committee  were  Christian 
men,  and  two-thirds  of  the  members  of  the  first  Im- 
perial Diet  elected  from  that  province  were  Chris- 
tians." In  fact,  every  diet  contains  a  disproportion- 
ately large  number  of  Christians.^  In  army  and  navy 
circles,^  on  the  bench  and  at  the  bar,  in  business  and 
in  many  other  high  positions.  Christian  men  are 
prominent. 

It  is,  moreover,  true  that  the  Japanese  are  coming 
more  and  more  to  realize  that  Christian  civilization 

'  See  Notes  in  Appendix. 

*  See  "Japanese  Christians  in  Politics,"  in  Appendix. 

*  The  late  Rear-Admiral  Serata  and  Vice-Admiral  Uriu. 


148  CHRISTIANITY   IN    MODERN   JAPAN 

without  the  gospel  is  of  little  avail  or  permanent 
advantage.^  And  many  of  those  who  do  not  themselves 
profess  to  be  Christians  desire  that  the  rising  genera- 
tion should  have  the  full  benefits  of  a  complete  Chris- 
tian civilization.  "  It  is  even  growing  to  be  a  com- 
mon thing  for  non-Christian  parents  to  say  that  they 
have  brought  their  daughters  to  such  a  school,  because 
it  makes  religious  instruction  a  specialty." 

The  influence  of  Christianity  is  being  felt  even  in 
Japanese  art  in  furnishing  subjects  for  treatment.  A 
Christian  student  chose  "  Jesus  in  Gethsemane  "  as  his 
subject  in  the  graduating  examination  of  the  Art 
School ;  and  Christian  pictures  are  appearing  in 
exhibitions. 

In  fact,  in  whatever  direction  we  look,  we  can 
scarcely  fail  to  find  evidences  of  the  direct  or  indirect 
influences  of  Christianity  upon  the  civilization  of  New 
Japan.  The  numerous  Christian  forces  described  in 
this  and  the  preceding  chapters  have  become  a  real 
power  in  Japan.  The  Christian  element  is  a  large 
factor  in  the  equation  of  Japanese  civilization.  The 
moral  and  relisrious  doctrines  of  the  Bible  have  taken 
deep  root  in  Japan  and  are  bringing  forth  the  usual 
fruits  of  the  Spirit.  The  life  of  Jesus  Christ  has  been 
infused  into  the  life  of  New  Japan  ;  and  that  life,  with 
its  vital  and  vitalizing    truths,  is  transforming  this 

^  In  Japan  they  have  been  trying  to  copy  the  free  system  without 
having  attained  to  the  free  spirit,  and  the  result  may  be  disastrous.  A 
native  paper,  devoted  to  the  defense  of  the  Shinto  religion,  says  :  "We 
have  imported  a  constitutional  machine  ;  but  we  forgot  to  buy  at  the 
same  time  some  moral  oil  to  make  it  run."  A  country  can  make  no 
worse  blunder  than  to  import  the  flowers  and  fruits  of  a  free  civilization, 
but  leave  the  roots  at  home. — S.  S.   Times. 


CHRISTIANITY   IN   JAPAN   IN    1 853   AND    1903      149 

people.  Christianity,  iu  the  broadest  sense  of  that 
term,  is  rapidly  taking  possession  of  Japan,  and  it  is 
all-pervasive  in  Japanese  civilization. 

Since,  therefore,  Christianity  is  already  such  an  in- 
fluence in  this  land,  ours  is  the  most  imperative  duty 
and  glorious  privilege  to  see  that  its  power  be  not 
allowed  to  decrease,  but  be  assisted  to  increase.  And 
in  this  connection  a  special  responsibility  rests  upon 
the  Anglo-Saxon  peoples,  the  Americans  and  the  Brit- 
ish. Already  they  are  linked  together  with  the  Japa- 
nese in  more  or  less  formal  bonds,  historical,  political, 
commercial,  social,  educational,  etc. ;  but  these  three 
nations  should  also  be  closely  united  in 

The  tie  that  binds 

Our  hearts  in  Christian  love. 

A  quotation  from  the  introduction  to  the  ' '  Proceed- 
ings of  the  Tokyo  Missionary  Conference  "  indicates 
the  present  position  of  Christianity  in  Japan : 

The  perusal  of  the  various  papers  submitted  to  the  Conference 
can  hardly  fail  to  impress  every  thoughtful  student  of  missions. 
The  conviction  will  force  itself  upon  him  that  Christianity  has 
ceased  to  be  an  exotic,  that  it  has  sent  its  roots  deep  down  into  the 
soil  of  Japan  ;  and  that  it  is  exhibiting  in  every  department  of  ac- 
tivity an  independent  life.  Japan  occupies  a  unique  position  as 
she  stands  between  the  East  and  the  West.  Two  more  or  less  con- 
flicting civilizations  meet  within  her  borders.  She  is  vexed  with 
many  problems.  She  has,  there  is  reason  to  believe,  already  solved 
some  of  these  problems  in  the  light  of  Christianity  ;  others  still  seem 
in  a  fair  way  to  be  solved  in  the  same  light.  It  cannot  be  doubted, 
that  as  time  goes  on,  this  period  of  transition,  of  storm  and  stress, 
will  claim  to  an  increasing  degree  the  attention,  not  of  Christians 
merely,  but  of  all  thoughtful  minds.     There  is  no  class  of  social 


150  CHRISTIANITY   IN    MODERN   JAPAN 

phenomena  more  interesting  and  instructive  than  those  within  the 
observation  of  the  Christian  missionary  ;  and  when  men  come  to 
see,  as  the  missionary  sees,  how  powerfully  the  thoughts  which 
Christianity  has  brought  to  Japan  have  affected  the  habit  of  mind 
and  the  social  ideals  of  the  Japanese  people,  they  must  be  led  to 
a  revision  of  many  of  the  dicta  which  during  recent  years  have 
passed  for  truths.  Is  it  too  much  to  hope  that  such  a  recognition 
of  the  working  of  the  Divine  Spirit  among  men  may  open,  not 
a  new  era  of  missions  only,  but  a  new  era  of  faith  throughout, 
the  world  ? 

The  condition  of  Christianity  in  Japan  at  the  pres- 
ent time  is  quite  like  that  of  Christianity  in  the 
Roman  empire  in  the  days  of  Constantine.  There  is 
a  heathen  body,  for  the  great  mass  of  the  Japanese 
(many  millions)  still  cling  to  the  old  faiths.  But 
there  is  a  Christian  head,  because  the  leaders  of  New 
Japan  are  favorable  to  Christianity  and  its  institu- 
tions, and  are  reconstructing  the  nation  largely  on 
Christian  lines  and  with  Christian  ideals.  And  there 
is  Christian  life  at  the  heart,  for  it  is  that  life,  as 
shown  in  the  preceding  pages,  which  is  inspiring 
Japan  with  new  ideas  and  ideals.  And  when  we  take 
into  consideration  how  much  Christianity  has  done 
for  Japan  in  fifty  years,  we  feel  quite  warranted  in 
prophesying  that  within  this  twentieth  century  Japan 
will  become  practically  a  Christian  nation. 


APPENDIX 

CHRISTIANITY  VERSUS   HEATHENISM 
IN  JAPAN 

In  the  course  of  reading  Uhlhorn's  "  Conflict  of 
Christianity  with  Heathenism  "  we  received  a  great 
deal  of  encouragement  through  the  light  which  was 
thrown  on  the  solution  of  various  difficult  problems 
in  mission  work  in  Japan.  It  became  quite  evident 
that  the  warfare  of  Christians  in  the  Japanese  empire 
is  practically  the  same  as  was  the  warfare  of  Chris- 
tians in  the  Roman  empire.  The  enemies  are  the 
same  ;  the  weapons  are  the  same ;  the  pitfalls  and 
ambuscades  are  the  same ;  the  apparent  defeats  may 
be  the  same,  and  the  assurance  of  victory  is  the  same. 
The  conflict  of  Christianity  with  heathenism  is  going 
on  in  all  parts  of  the  world,  even  in  so-called  Chris- 
tian countries,  but  especially  in  what  we  know  as 
mission  lands. 

The  conditions  of  the  Roman  empire  when  Chris- 
tianity began  to  spread  through  its  provinces  were  so 
similar  to  those  found  in  Japan  when  it  was  opened  to 
the  world  and  the  teachings  of  Christ  began  to  be 
preached  there,  that  comparisons  are  most  appropri- 
ate.    Let  us  notice  a  few  points  : 

In  the  first  place,  in  the  old  Roman  empire,  in  spite 
of  the  skepticism  and  the  atheism  which  were  preva- 
lent among  the  educated,  "  the  old  religion  was  also 
still  firmly  supported  by  customs  and  usages."    "  Even 

151 


152  APPENDIX 

where  the  father  of  a  family  belonged  to  the  ad- 
vanced thinkers,  the  customary  religious  observances 
were  never  omitted  at  betrothals  and  marriages,  at 
births  and  deaths."  "  Finally,  there  were  countless 
local  rites  in  which  the  old  faith  lived  on  notwith- 
standing new  enlightenment."  Precisely  similar  con- 
ditions exist  in  Japan  even  now.  Statesmen  like 
Marquis  Ito  and  Count  Okuma  may  affirm  that  relig- 
ion is  unnecessary,  and  young  men  liberally  educated 
at  home  or  abroad  may  sneer  at  superstitions  ;  but, 
when  occasion  requires,  they  will  all  perfunctorily  go 
through  with  various  religious  or  idolatrous  ceremo- 
nies. It  is,  indeed,  a  most  difficult  matter  to  weaken 
the  force  of  the  long-established  rites  and  customs. 

Secondly,  in  the  ancient  world  "  the  deification  of 
the  emperors  was  deeply  rooted  in  pagan  modes  of 
thought,"  and  their  worship  was  considered  "specific- 
ally significant "  of  the  vitality  of  pagan  religion. 

Moreover,  this  cult  gained  great  political  and  social  importance. 
.  .  .  Thus,  now  existed  what  hitherto  had  been  unknown,  a  formal 
universal  State  religion  in  which  it  was  the  duty  of  the  citizen  to 
participate,  and  which  he  could  not  violate  without  committing  at 
the  same  time  a  crime  against  the  State.  .  .  It  could  be  tolerated 
that  Christians  worshiped  neither  this  god  nor  that,  but  that  they 
scrupled  to  pay  the  emperor  the  divine  honor  which  was  his  due 
was  not  to  be  endured.  .  .  Here,  therefore,  was  the  point  where 
the  growing  Christianity  necessarily  came  into  sharpest  conflict 
with  heathenism. 

These  sentences  may  be  applied,  almost  word  for 
word,  to  conditions  in  Japan,  although,  fortunately, 
they  are  not  now  so  appropriate  as  they  were  a  few 
years  ago.     And  yet  there  are  still  plenty  of  places 


APPENDIX  153 

and  times  where  and  when  the  same  old  objection 
is  brought  up  against  Christianity.  And  there  are 
still  not  a  few  occasions  on  which  it  is  very  embar- 
rassing for  Christians  to  be  present,  and  impossible 
for  them  to  be  absent,  without  incurring  the  charge 
of  being  unpatriotic. 

Thirdly,  the  attitude  of  many  Japanese  toward 
Christianity  is  described  in  the  following  character- 
ization of  some  old  Romans  : 

Conservative  in  their  disposition,  they  adhere  to  the  faith  in 
which  they  are  born,  neither  from  choice  nor  from  inclination,  but 
from  decorum  and  love  of  quiet.  They  are  unwilling  to  see  the 
old  traditions  disturbed,  and  they  are  easily  influenced  against 
religious  innovators.  .  .  They  had  no  longer  any  heart  for  the  old 
religion,  yet  they  did  not  venture  directly  to  break  with  it.  .  .  They 
lacked  the  energy  which  was  necessary  to  seize  a  new  one  [faith]. 

One  of  this  class  would  argue  as  follows : 

Since,  then,  either  chance  is  uncertain,  or  nature  is  uncertain,  is 
not  the  tradition  of  the  fathers  the  most  venerable  and  the  best 
guide  to  truth  ?  Let  us  follow  the  religion  which  they  have  handed 
down  to  us,  let  us  adore  the  gods  whom  we  have  been  trained 
from  childhood  to  fear. 

This  kind  might  be  called  the  lazy  type  of  unbeliever. 
■*  Again,  "  the  spiritual  worship  of  Christians  was 
something  utterly  unintelligible  to  the  heathen.  No 
pagan  could  conceive  of  a  religious  service  without 
temples  and  images,  without  altars  and  sacrifices." 
Since  the  Christians  had  none  of  these,  "  they  could 
not  have  a  god."  "Therefore,  the  Christians  ap- 
peared to  them  to  be  godless,  to  be  atheists."  This 
view  was  that  not  so  much  of  the  educated  as  of  the 


154  APPENDIX 

common  people ;  and  it  has  not,  perhaps,  prevailed 
much  in  Japan. 

And  later,  when  the  Christians  became  more  nu- 
merous and  were  found  even  among  the  higher 
classes,  the  strictness  of  conduct  was  somewhat  re- 
laxed and  the  distinction  between  Christian  and 
heathen  was  not  rigidly  maintained.  That  is  to  say, 
it  became  a  subject  of  discussion  how  far  it  was  per- 
missible for  a  Christian  to  go  in  his  relations  with 
unbelievers,  and  what  course  it  might  be  prudent  to 
pursue  in  order  to  win  converts.  Such  laxity  prevails 
at  times  everywhere. 

But  we  may  hasten  on  to  some  very  instructive 
points  to  be  noted  in  connection  with  the  attitude 
of  Constantine  toward  the  old  cults  after  he  had 
embraced  Christianity  and  become  sole  emperor. 

The  heathen  worship,  indeed,  was  not  forbidden.  ,  .  Those  who 
felt  the  need  of  sacrifices  were  to  go  to  the  temples.  .  .  The  for- 
cible suppression  of  heathenism  in  any  way  was  never  thought  of. 
.  .  .  The  State  did  not  esteem  itself  able,  or  in  duty  bound  for 
its  part,  to  uproot  everything  unchristian  with  excessive  zeal,  but 
it  withdrew  from  partnership  with  heathenism.  .  .  The  new  religion 
was  left  to  work  itself  out. 

And  we  cannot  refrain  from  making  one  more  even 
extended  quotation  from  Uhlhorn's  inspiring  pages : 

But  we  must  not  imagine  that  the  Avhole  huge  empire,  the 
entire  life  of  the  people,  at  once  became  Christian  when  the 
emperor  set  up  the  Cross.  The  most  mighty  of  forces  cannot 
change  in  a  day  the  customs  and  institutions  of  an  empire  more 
than  a  thousand  years  old.  The  emperor  was  still  called  Poniifex 
Maxhmis ;  even  the  succeeding  emperors,  who  forbade  the  rites 
of  the  ancient  religion  nevertheless  bore  the  same  title.     The 


APPENDIX  155 

statue  of  Victory  still  stood  in  the  Roman  senate,  and  before  every 
session  libations  and  offerings  were  brought  to  it.  At  the  time 
when  Constantine  was  having  regular  Christian  preaching  in  his 
palace  in  order  to  convert  the  heathen  of  his  court,  the  altars  of 
the  Gens  Flavia,  the  imperial  gens,  were  smoking  in  the  cities, 
and  the  emperor  still  bore  the  title  Divus — that  is,  he  was  still  in 
his  own  person  a  heathen  god.  Especially  in  the  Western  empire 
the  heathen  were  still  greatly  in  the  majority,  and  the  ancient 
religion  was  still  deeply  rooted  in  the  manners  and  customs,  in  the 
domestic  and  public  life.  Heathenism  was  conquered,  but  it  was 
far  from  being  really  subdued,  still  less  extinct.  In  this  new  city 
on  the  Bosphorus  Constantine  set  up  a  colossal  statue  of  himself. 
It  was  an  ancient  statue  of  Apollo.  Its  head  was  struck  off  and  a 
head  of  Constantine  substituted.  Also,  inside  the  statue  was 
placed  a  piece  of  what  was  supposed  to  be  the  holy  cross,  discov- 
ered by  the  Empress  Helena.  This  is  a  kind  of  mirror  of  the  age. 
A  heathen  body  with  a  Christian  head  and  Christian  life  at  the 
heart,  for  Christianity  was  in  truth  the  dominant  power  within, 
though  externally  heathenism  everywhere  appeared,  and  would 
have  to  be  gradually  overcome  from  within.  This  unique 
character  of  the  times  is  to  be  duly  considered. 

Now  it  cannot  be  denied  that  we  are  in  a  period  of 
a  similarly  unique  character  in  the  history  of  Chris- 
tianity in  its  relations  to  the  empire  of  Japan.  There 
are,  of  course,  some  special  circumstances  different 
from  those  of  the  Roman  empire  ;  but  in  general  the 
conditions  are  practically  the  same,  as  the  preceding 
extracts  have  shown.  It  is,  of  course,  true  that 
Christianity  is  not  the  established  religion  of  the  Jap- 
anese empire ;  but  it  is  also  true  that  Shinto  and 
Buddhism  have  been  disestablished  and  Christianity 
has  a  free  field  to  win  popular  favor.  And  that  it  is 
gaining  believers  slowly  and  adherents  rapidly,  and 
making  its  influence  widespread  in  that  empire,  no 


156  APPENDIX 

one  can  deny  who  reads  the  signs  of  the  times. 
There  cannot  be  any  doubt  that  Christianity  is  des- 
tined to  become  during  this  century  not  the  established 
but  the  predominant  religion  of  Japan. 

And  such  an  epoch  in  the  history  of  Christianity  in 
Japan  is  fraught  with  dangers,  just  as  in  the  time  of 
Constantine.  Such  a  period  of  transition  is  naturally 
full  of  embarrassments  for  Japanese  Christians,  and  it 
is  one  that  demands  the  utmost  circumspection  on  the 
part  of  missionaries.  We  must  not  expect  too  much 
of  the  converts  or  condemn  them  for  not  attaining  at 
once  to  the  stature  of  full-grown  and  mature  Chris- 
tians. We  should  not  censure,  but  rather  pity,  them 
in  their  difficulties.  We  should  hold  up  to  them  an 
ideal ;  but  we  must  not  expect  them  to  realize  it  imme- 
diately. We  should  not  give  them  the  stone  of  fault- 
finding when  they  need  the  bread  of  sympathy.  We 
must  not  expect  them  to  do  just  as  we  should  do  in 
similar  circumstances  ;  we  must  leave  all  to  the  indi- 
vidual conscience  and  the  Holy  Spirit.  It  is  unjust, 
for  instance,  to  demand  or  expect  that  all  converts, 
only  one  or  two  generations  out  of  idolatry,  should  at 
once  abstain  entirely  from  such  things  as  Paul  classes 
under  the  head  of  "  things  offered  to  idols."  Nor  is 
it  proper  for  us  to  lay  down  a  law  and  positively  de- 
cide what  is  idolatrous  and  what  is  not.  For  exam- 
ple, it  is  impossible  to  affirm  ex  cathedra  that  bowing 
to  the  emperor's  picture  is  idolatry.  If  any  man 
thinks  that  it  is  idolatry  and  deliberately  refuses  to 
perform  the  act,  we  must  honor  him  for  having  the 
courage  of  his  opinion,  for  it  would  be  idolatry  to  him. 
But  if  another  man  does  not  consider  it  idolatry  and 


AIPENDIX  157 

makes  his  bow,  it  is  not  idolatrous  to  him,  and  we 
should  not  condemn  him  for  having  the  courage  of 
his  convictions.  This  is,  of  course,  dangerous  ground ; 
but  our  only  contention  is  that  in  all  such  doubtful 
cases  we  cannot  do  better  than  follow  the  teachings 
of  Paul  (Rom.  14  and  i  Cor.  8). 

Again,  it  is  unjust  to  expect  people  who  have  been 
brought  up  on  the  matstiri  idea  of  a  holiday  to  put 
into  practice  the  ideas  of  a  holy  day  as  exemplified  in 
the  Puritan  Sabbath,  especially  in  this  transition 
period.  And  when  we  are  shocked  at  the  frequent 
irreverence  displayed  toward  sacred  objects  of  Chris- 
tianity even  by  Christians,  we  must  not  forget  that 
this  is  a  subject  of  education,  like  the  other  matters 
herein  mentioned.  One  phase  of  the  question  of  Sab- 
bath observance  is  seen  among  students  who,  after 
they  became  Christians,  are  troubled  about  the  ques- 
tion of  the  preparation  of  their  Monday  lessons.  It 
is  easy  enough  to  suggest  preparation  on  Saturday, 
and  with  some  it  is  practicable,  but  with  others  it  may 
be  impossible.  In  the  Duncan  Baptist  Academy, 
Tokyo,  such  trouble  is  averted  by  having  on  Mon- 
day branches  like  drawing,  singing,  composition, 
penmanship,  etc.,  which  require  no  preparation. 

Comparisons  and  illustrations  of  this  kind  might 
be  multiplied  ;  but  these  will  perhaps  suffice.  There 
are  also,  of  course,  points  of  contrast,  but  in  general 
there  is  a  remarkable  similarity  in  the  political,  so- 
cial, intellectual,  moral,  and  religious  conditions  of 
the  Graeco-Roman  and  the  Japanese  civilizations.  It 
behooves  us,  therefore,  to  learn  lessons  from  the  first 
conflict  between  heathenism  and  Christianity,  and  to 


158  APPENDIX 

be  less  dogmatic  in  our  judgments  upon  our  weak 
brethren  of  Japan,  even  if  they  do  some  things  which, 
according  to  our  interpretation  of  Scripture,  or  our 
moral  standards,  may  be  wrong.  There  are,  indeed, 
many  occasions  on  which  we,  like  the  three  monkeys 
carved  on  a  temple  building  at  Nikko,  should  close 
our  eyes,  stop  our  ears,  and  keep  our  mouths  shut 
against  the  faults  of  others.  We,  as  Occidentals 
among  Orientals,  must  certainly  "  be  wise  as  ser- 
pents and  harmless  as  doves." 

Egregious  conceit,  manifesting  itself  in  a  narrow 
patriotism  and  unreasonable  anti-foreign  spirit,  may 
also  be  called  a  feature  of  Confucianism.  I  do  not 
mean  to  affirm  that  this  spirit  of  bigotry  is  not  also 
traceable  to  Shinto  influence  ;  but  I  mean  that  the 
natural  patriotism  of  Shinto  was  confirmed  and  pos- 
sibly even  narrowed  by  the  prevalent  Confucianism 
of  the  Tokugawa  era.  The  extent  to  which  the  anti- 
foreign  spirit  has  interfered  with  the  propagation  of 
the  gospel  in  both  Japan  and  China  is  so  well  known 
as  only  to  need  mere  mention.  And,  of  all  the  un- 
reasonable objections  raised  against  Christianity,  this 
is  certainly  one  of  the  most  irrational,  but  at  the  same 
time  it  has  proved  to  be  one  of  the  most  powerful. 

Now,  it  is  not,  perhaps,  too  strong  a  statement  to 
say  that  of  the  three  elements  (Shinto,  Buddhism, 
and  Confucianism)  that  contributed  more  or  less  to 
the  formulation  of  Japanese  thought  during  the  two 
hundred  and  fifty  years  of  seclusion,  Confucianism 
was  the  most  influential  among  the  educated  classes. 
Buddhism,  as  I  have  said  before,  was  despised  ;  and 
Shinto  had  a  period  of  neglect  and  decay  followed,  it 


APPENDIX  159 

is  true,  by  a  revival  of  pure  Shinto  in  harmony,  how- 
ever, as  far  as  possible,  with  Confucianism.  Professor 
Chamberlain  says  that  "during  the  two  hundred  years 
that  followed  the  whole  intellect  of  the  country  was 
molded  by  Confucian  ideas."  ^  Doctor  Griffis  says  : 
"This  discipline  in  the  Chinese  ethics,  literature,  and 
history  constituted  the  education  of  the  boys  and  men 
of  Japan."  And  Rein  also  testifies  that  in  Japan 
"widely  diffused  religious  indifference  and  formal 
atheism  are  the  consequences "  of  the  pursuit  of 
Confucianism. 

We  have  analyzed  the  three  principal  elements  in 
the  mental  constitution  of  the  Japanese  as  developed 
under  the  old  order  of  things.  If  we  compare  these 
analyses  we  find  that  bigotry,  or  nationalism,  is  com- 
mon to  Shinto  and  Confucianism  ;  that  polytheism 
and  idolatry  are  common  to  Shinto  and  Buddhism, 
and  only  apparently  lacking  in  Confucianism  because 
it  ignores  religious  matters  ;  and  that  atheism,  pan- 
theism, materialism,  and  impersonality  are  common 
to  all.  We  are  thus  able  to  comprehend  clearly  the 
kind  of  mental  pabulum,  intellectual  nourishment, 
that  the  Japanese  mind  received,  particularly  during 
the  period  of  seclusion  and  crystallization  ;  and  we 
need  not  be  surprised  that,  when  Christian  doctrines 
were  offered  as  food,  a  sort  of  mental  nausea  was  pro- 
duced. Many  a  Japanese  would  sympathize  with 
Vinicius,  the  young  Roman  noble,  who  "felt  that  if 
he  wished  to  follow  that  teaching  [Christianity]  he 
would  have  to  place  on  a  burning  pile  all  his  thoughts, 

1  "All  Japanese  social,  official,  intellectual,  and  literary  life  was  per- 
meated with  the  new  spirit." 


l6o  APPENDIX 

habits,  and  character,  his  whole  nature  up  to  that 
moment,  burn  them  into  ashes,  and  then  fill  himself 
with  a  life  altogether  different  and  an  entirely  new 
soul."  ^  Yes,  Vinicius,  Nicodemus,  and  the  Japanese 
savant  "must  be  born  again." 

It  is  not,  therefore,  at  all  strange  that  when  Japan 
was  opened  to  the  world,  and  Occidental  learning  and 
literature  poured  in,  the  atheism,  pantheism,  material- 
ism, and  agnosticism  of  the  West  met  with  sympa- 
thetic reception  and  tended  to  confirm  the  beliefs  of 
feudal  Japan,  The  antiquated  and  worn-out  gar- 
ments of  Shinto,  Buddhism,  and  Confucianism  were 
often  willingly  and  speedily  discarded  ;  but  the  old 
beliefs  in  their  new  Occidental  dress  were  gladly 
retained.  Thus  it  was  apparently  possible  without 
any  intellectual  revolution  or  cataclysm  to  fall  into 
line  with  the  liberal  and  progressive  thinkers  of  the 
world  ;  and  Huxley,  Tyndall,  Spencer  and  that  school 
of  philosophers  became  the  teachers  of  the  would-be 
scholars  of  Japan.  Accordingly,  the  indifference, 
prejudice,  and  hostility  of  the  educated  classes  to 
Christianity  continued  to  be  experienced. 

The  condition  of  Japan  at  the  time  of  her  opening, 
and  even  now,  though  to  a  much  less  extent,  may  be 
summed  up  in  the  words  of  Paul,  first,  in  his  terrible 
indictment  in  Rom.  i  :  20-25 ;  and  again  in  his 
profound  paradox  in  i  Cor.  i  :  20-25.  Now,  inasmuch 
as  the  Japanese  in  many  points  may  fittingly  be  called 
the  Romans  of  the  Orient,  and  in  some  points  might 
be  called  the  Greeks  of  the  Orient,  both  of  those  pas- 
sages are  peculiarly  applicable.    In  fact,  human  nature 

*  "Quo  Vadis." 


APPENDIX  l6l 

is  quite  the  same  the  world  over,  as  Paul  well  under- 
stood and  taught  the  Corinthian  Christians.^ 

It  is  the  same  old,  old  story.  The  seed  of  gospel 
truth  may  be  sown  in  the  heart ;  and,  when  the  Jap- 
anese savant,  wise  in  his  own  conceit,  "  heareth  the 
word  of  the  kingdom  and  understandeth  it  not,  then 
Cometh  the  wicked  one  and  catcheth  away  that  which 
was  sown  in  his  heart." 

We  are  laboring  among  a  people  who,  although 
"too  superstitious,"  are  "not  highly  endued  with 
what  has  been  termed  '  the  religious  faculty.'  "  The 
fatalistic  and  stoical  philosophy  that  has  prevailed 
has  deadened  sentimentality  and  developed  a  com- 
paratively unemotional  and  impassive  nature.  Yet  we 
all  know  that  the  Japanese  are  abundantly  capable, 
under  certain  circumstances,  of  being  aroused  and 
stirred  up ;  that  their  emotions  are  only  dormant 
and  may  be  awakened  ;  and  that 

Down  in  the  human  heart, 

Crushed  by  the  tempter, 
Feelings  lie  buried  that  grace  can  restore; 

Touched  by  a  loving  heart, 

Wakened  by  kindness. 
Chords  that  were  broken  will  vibrate  once  more. 

As  Doctor  Griffis  has  well  expressed  it,^  "The  aver- 
age Japanese  man  has  not  come  to  that  self-conscious- 
ness, that  searching  of  heart,  that  self-seeing  of  sin  in 
the  light  of  a  holy  God's  countenance  which  the  gospel 
compels."      Yet  this  is  exactly  what  the  Japanese 

1  I  Cor,  2  :  14-16, 

2  "Religions  of  Japan,"  p.  285. 


1 62  APPENDIX 

need.     Only  Christ's  gospel  can  give  it.     They  must 
be  led  somehow  to  see  and  realize  that 

The  fear  of  the  Lord  is  the  beginning  of  wisdom ; 
And  the  knowledge  of  the  Holy  One  is  understanding.* 

EDUCATED   JAPAN    AND   CHRISTIANITY 

The  general  attitude  of  the  educated  classes  in 
Japan  may  be  summed  up  in  one  word — "  hostility."  " 
This  may  be  active  or  only  passive ;  but  it  expresses 
a  state  of  mind  which  makes  it  difficult  to  accept  the 
teachings  of  the  Bible.  This  feeling  might  be  ex- 
pressed by  the  word  '*  indifference,"  in  most  cases,  or 
by  the  word  "  prejudice,"  in  the  sense  that  precon- 
ceived and  long-established  notions,  whether  right  or 
wrong,  prevent  one  from  being  open-minded  toward 
new  doctrines  or  ideas.  I  am  inclined  to  think  that 
the  seclusion  of  Japan,  whether  due  to  excessive  and 
misdirected  zeal  on  the  part  of  Roman  Catholics,  or 
to  mistaken  notions  then  instilled  into  Japanese 
minds,  proved  to  be  a  closing  or  hardening  of  the 
Japanese  heart  against  the  teachings  of  Jesus  Christ. 

If  we  wish  to  ascertain  particularly  how  this  came 
about,  we  must  closely  investigate  and  carefully 
analyze  the  Japanese  mental  constitution,  as  devel- 
oped by  their  system  of  education.  Their  intellectual 
training  came  from  three  sources  of  greater  or  less 
importance  in  different  periods — Shinto,  Buddhism, 
and  Confucianism.  The  intellectual  history  of  Old 
Japan  is  commonly  divided  into  three  periods,  "  each 

^  Prov.  9  :  lo. 

*  "  The  carnal  mind  is  enmity  against  God  "  (Rom.  8:7). 


APPENDIX  163 

characterized  by  a  distinctive  system  of  religion  and 
ethics."  The  first  era  was  that  of  the  "early  insular 
or  purely  native  thought,"  during  which  Shinto  pre- 
vailed. The  second  period  was  the  era  when  Buddhism 
"furnished  to  the  nation  its  religion,  philosophy,  and 
culture."  The  third  period  was  the  era  when  the 
"developed  Confucian  philosophy "  was  "the  creed 
of  a  majority  of  the  educated  men  of  Japan."  And, 
if  we  characterize  the  present  period  of  New  Japan, 
we  may  call  it  the  "  era  of  modern  science."  Now,  it 
is  true  that  Shinto  and  Buddhism  had  influenced 
Japanese  thought  for  centuries  before  the  period  of 
seclusion  and  had  not  been  able  to  prevent  the  remark- 
able spread  of  Christianity  in  the  sixteenth  and  seven- 
teenth centuries.  But  my  contention  on  this  point  is 
that,  whereas  the  Japanese  mind  had  been  susceptible 
not  only  to  Shinto  and  Buddhist,  but  also  to  Occi- 
dental ideas,  yet  during  the  Tokugawa  period  of  seclu- 
sion, when  Occidental  learning  only  filtered  in  secretly 
here  and  there,  the  ideas  of  Shinto,  Buddhism,  and 
Confucianism  had  practically  unlimited  sway  and  suc- 
ceeded in  stereotyping  the  Japanese  intellect. 

If,  then,  we  take  up  these  doctrines  one  by  one,  we 
should  naturally  begin  with  Shinto,  and  ask  what 
influence  it  had  upon  Japanese  thought.  In  this  con- 
nection it  is  scarcely  necessary  to  discuss  the  question 
whether  Shinto  was  a  religion  or  not ;  because,  in  the 
Tokugawa  era,  even  among  the  educated  classes,  it 
had  more  or  less  the  force  of  a  religion.  The  literati 
of  those  days,  whether  of  the  saima-ai  or  of  the  priestly 
class,  knew  little  if  anything  of  higher  criticism  or 
any  other  kind  of  criticism  ;    they  blindly  accepted 


164  APPENDIX 

the  theory  of  the  literal  inspiration  of  the  Kojiki, 
which  was  a  Bible  to  them.  Now,  we  all  know  very 
well  that  the  doctrines  of  Shinto  would  not  create  a 
mental  atmosphere  in  which  the  teachings  of  Chris- 
tianity could  thrive,  but  would  rather  develop  a  state 
of  mind  naturally  hostile  to  the  precepts  of  the  Bible. 
For  Shinto  was  not  only  polytheistic,  but  atheistic 
for  that  reason ;  because,  according  to  so  eminent  an 
authority  as  John  Stuart  Blackie,  polytheism  is  in 
reality  a  species  of  atheism.^ 

Shinto  may  also  be  said  to  have  encouragod  idol- 
atry ;  for  although  "  historical  Shinto  has  no  idols," 
yet,  in  Aston's  opinion,  the  use  of  the  word  hashira 
(pillar)  as  an  auxiliary  numeral  for  deities  suggests  *'  a 
time  when  the  gods  of  Japan  were  wooden  posts  carved 
at  the  top  into  a  rude  semblance  of  the  human  counte- 
nance." And  even  though  in  pure  Shinto  shrines  no 
image  is  visible,  yet  the  goJiei^  or  paper  fillets,  and  the 
mirror  are  emblems  of  deity  and  practically  idols. 
Another  element  of  Shinto  was  impersonality,  by 
which  the  individual  was  completely  absorbed  in 
the  family,  the  clan,  and  the  State ;  but  this  feature 
became  much  more  prominent  under  the  influence 
of  Buddhist  teachings.  Shinto  also  emphasized  a 
conceited  nationalism,  fostered  by  myth  and  legend 
in  the  Kojiki. 

Materialism  too,  by  which  is  meant  any  doctrine  or 
sentiment  that  tends  to  exalt  matter  and  degrade 
spirit,  or  to  abolish  the  distinction  between  matter 
and  spirit,  may  be  called  an  element  of  Shinto. 

But  there  was  one  more  tendency  among  the  prlmi- 

1  See  "The  Natural  History  of  Atheism,"  Chap.  IV. 


APPENDIX  165 

tive  Japanese — one  that  is  naturally  associated  with 
polytheism — that  is,  the  tendency  to  pantheism.  Doc- 
tor Griffis  says  that  "  the  Japanese  mind  runs  to  pan- 
theism as  naturally  as  an  unpruned  grapevine  runs  to 
fibre  and  leaves."  ^  The  Japanese  came  spontaneously 
to  see  eight  hundred  myriads  of  gods  in  trees,  moun- 
tains, rivers,  ocean,  serpents,  foxes,  badgers,  unicorns, 
queer-shaped  rocks,  lightning,  earthquake,  flood, 
typhoon,  pestilence,  the  sun,  moon,  and  stars,  etc. 
Thus  the  nature  worship  of  the  Japanese  assumed 
the  forms  of  Shamanism,  Fetichism,  Phallicism,  and 
other  degrading  kinds  of  superstition.  Again,  the 
Shinto  ancestor  worship  was  the  deification  of  family 
progenitors,  national  heroes,  and  emperors,  whether 
good,  bad,  or  indifferent,  and  often  set  up  for  rever- 
ence frightfully  immoral  personages.  Thus  the  Japa- 
nese mind  became  accustomed  to  worship  the  creation, 
both  animate  and  inanimate,  instead  of  the  Creator,^  the 
material  rather  than  the  spiritual,  and  easily  drifted 
into  pantheism  and  materialism. 

Shinto,  of  course,  contained  doctrines  which  might 
be  utilized  by  the  Christian  teacher  in  leading  up  to 
his  own  higher  and  nobler  conceptions.  The  doctrine 
of  purification,  for  instance,  in  Shinto  is  more  physical 
than  moral,  but  is  a  good  illustration  on  a  low  plane 
of  the  biblical  doctrine  that  our  sins  are  washed  away 
in  the  blood  of  Jesus  Christ.  The  Shinto  doctrines  of 
reverence  and  loyalty  to  parents,  prince,  and  emperor 
may  be  employed  as  the  starting-points  from  which  to 
teach  our  duties  to  God  and  Christ.    But  the  tendency 

^  "The  Religions  of  Japan,"  p.  277. 
2  Rom.  I  :  25. 


1 66  APPENDIX 

of  Shinto  as  a  whole  was  not  along  the  lines  of  the 
tendency  of  Christianity.  Sir  Ernest  Satow  has  called 
it  "  nothing  more  than  an  engine  for  reducing  the 
people  to  a  condition  of  mental  slavery."  Another 
has  said  that  (in  its  higher  forms)  "  Shinto  is  simply 
a  cultured  and  intellectual  atheism  ;  in  its  lower  forms 
it  is  blind  obedience  to  governmental  and  priestly  dic- 
tates." The  doctrines  of  Shinto,  therefore,  including 
atheism,  polytheism,  pantheism,  idolatry,  and  material- 
ism, produced  naturally  a  mental  condition  that  would 
be  not  merely  unreceptive  or  indifferent,  but  actively 
hostile,  to  Christianity. 

We  come  next  to  Buddhism,  which  profoundly 
affected  the  mental  constitution  of  the  Japanese. 
This  is  true  even  of  the  educated  classes,  for,  though 
they  came  to  despise  it  on  account  of  its  mass  of 
superstitions,  they  were  unable  to  escape  from  the 
powerful  influence  of  its  philosophy.  Doctor  Griffis 
writes  :  ^  "  Buddhism  has  so  dominated  common  pop- 
ular literature,  daily  life  and  speech,  that  all  their 
mental  procedure  and  their  utterance  is  cast  in  the 
molds  of  Buddhist  doctrine."  Prof.  B.  H.  Cham- 
berlain writes :  ^  "  All  education  was  for  centuries 
in  Buddhist  hands.  .  .  Buddhism  was  the  teacher 
under  whose  instruction  the  Japanese  nation  grew  up." 
It  may  not,  however,  be  necessary  to  go  much  into 
detail  in  this  division  of  the  subject,  because  many  of 
the  points  made  with  reference  to  Shinto  are  just  as 
applicable  to  Buddhism.  It  is  true,  for  instance,  that 
Buddhism  contains  many  doctrines  which  can  be  made 

1  "The  Religions  of  Japan,"  p.  320, 

2  "Things  Japanese." 


APPENDIX  167 

the  foundation  of  Christian  teaching.  But  it  is  also 
none  the  less  evident  that  the  general  tendency  of 
Buddhism  would  be  to  create  a  mental  attitude  natu- 
rally hostile  to  the  doctrines  of  the  Bible.  For  Bud- 
dhism in  Japan  is  atheistic,  polytheistic,  materialistic, 
pantheistic,  and  idolatrous. 

Another  feature  of  Buddhism  is  impersonality. 
"  Non-individuality  is  the  general  principle  of  Bud- 
dhism.'' This  is,  of  course,  directly  antagonistic  to  the 
teachings  of  the  Bible  with  reference  to  the  personality 
of  God  and  the  necessity  of  individual  regeneration 
and  salvation  through  faith  in  Jesus  Christ. 

The  pessimism  of  Buddhism  also  is  in  dark  contrast 
to  the  optimism  of  Christianity ;  on  the  one  side 
despondency,  despair,  vanity,  death,  annihilation ;  on 
the  other  side,  faith,  hope,  aspiration,  love,  life  eternal. 
But  this  is,  perhaps,  rather  one  of  the  points  in  which 
Christianity  may  so  easily  prove  its  superiority  to 
Buddhism  by  clearly  supplying  the  desires  and  satis- 
fying the  longings  of  the  human  soul. 

The  Buddhist  doctrine  of  transmigration  is  also 
utterly  repugnant  to  the  Christian  idea  that  the  soul 
of  man  comes  from  God  and  returns  to  God.  The 
blind,  merciless  fatalism  of  the  Buddhist  ingzva  (cause 
and  effect)  is  only  another  illustration  of  the  all-per- 
vading atheism ;  and  this  doctrine  undoubtedly  con- 
tributed largely  to  the  corroboration  of  the  Japanese- 
stoical  idea,  embodied  in  the  common  phrase  shikata 
ga  nai  ("  doing-way  is-not  " — "  There's  nothing  to  be 
done,"  or  "  It's  no  use  ")  that  so  often  expresses  utter 
helplessness  and  hopelessness.  Christianity,  of  course, 
in  this  case  also  supplies  the  needed  help  and  hope 


l68  APPENDIX 

and  confidence ;  but  Christian  teachers  find  no  little 
difficulty  in  eradicating  the  deep-seated  ideas  of  gen- 
erations on  this  subject.  Doctor  Griffis  has  well  said  : 
"  Buddhism  is  law,  but  not  gospel  "  ;  and  "  The  sym- 
bol of  Buddhism  is  the  wheel  of  the  law,  which 
revolves  as  mercilessly  as  ceaselessly."  Other  pecu- 
liar concepts  of  Buddhism  have  been  thus  described 
by  a  missionary : 

We  speak  of  God  and  the  Japanese  mind  is  filled  with  (ideas 
of)  idols.  We  mention  sin,  and  he  thinks  of  eating  flesh  or  the 
killing  of  insects.  The  word  holiness  reminds  him  of  crowds  of 
pilgrims  flocking  to  some  famous  shrine,  or  of  some  anchorite  sit- 
ting lost  in  religious  abstraction  till  his  legs  rot  off.  He  has  much 
error  to  unlearn  before  he  can  take  in  the  truth. 

In  the  third  place  we  must  take  into  consideration 
the  Confucian  element  in  the  make-up  of  the  Japanese 
intellect.  Here  we  find  atheism,  agnosticism,  panthe- 
ism, materialism,  negativism,  and  impersonality.  The 
atheism  is  not  that  of  affirming  that  there  is  no  God, 
but  of  not  saying  that  there  is  a  God,  or  of  ignoring 
the  question  of  the  existence  of  God.  The  material- 
ism is  like  that  of  Shinto  and  Buddhism  ;  the  agnos- 
ticism is  not  very  dissimilar  to  that  of  the  present  age 
in  the  Occident.  The  impersonality  is  seen  in  the 
use  of  the  word  "heaven"  instead  of  "God."  The 
negativism  is  illustrated  by  the  "  silver  rule,"  "  Do 
not  to  others  what  you  would  not  have  them  do  to 
you,"  of  Confucius  in  contrast  with  the  "  golden  rule  " 
of  Jesus  Christ.  Concerning  pantheism.  Dr.  W.  A. 
P.  Martin,  has  testified  as  follows  :  "  (Confucianism) 
has  degenerated  into  a  pantheistic  medley,  and  renders 


APPENDIX  169 

worship  to  an  impersonal   anima  mundi  under  the 
leading  forms  of  visible  nature." 

CHRISTIANS  IN  JAPANESE   POLITICS^ 

One  of  the  most  significant  evidences  of  the  influ- 
ence of  Christianity  upon  the  civilization  of  Japan  is 
manifested  in  political  circles.  It  is  noteworthy  that 
the  first  step  taken  by  Japan  in  local  self-government, 
by  the  opening  of  provincial  assemblies  in  1880,  re- 
sulted in  the  election  of  an  unusually  large  number 
of  Christians  to  membership  in  these  assemblies. 
Their  election  was  due  chiefly  to  their  high  reputa- 
tion and  established  character  as  men  of  honesty  and 
integrity.  And  their  success  in  those  positions  was 
owing  in  no  small  degree  to  the  training  they  had 
enjoyed  in  church  assemblies  in  association  with  for- 
eign missionaries.  It  was  not  strange,  therefore,  that 
when  constitutional  government  was  established  in 
Japan,  Christians  were  found  in  disproportionately 
large  numbers  in  the  first  Imperial  Diet,  and  have 
continued  to  obtain  in  every  election  more  seats  than 
they  were  entitled  to,  if  the  number  of  Christians  in 
the  whole  empire  be  compared  with  the  entire  popu- 
"lation.  Moreover,  the  speaker  of  the  House  of 
Representatives  in  the  first  Diet  was  Mr.  Nakajima, 
a  Christian.  Mr.  Shimada,  another  prominent  Chris- 
tian, has  served  five  terms  as  vice-speaker,  and  the 
late  Mr.  Kataoka  was  five  times  elected  to  the 
speaker's  chair. 

The  present  (twentieth)  Diet  contains  seven  Chris- 

^  Reprinted  by  permission  from  "The  World  To-day." 


170  APPENDIX 

tian  members.  They  include  one  Baptist  (Mr.  Ta- 
mura,  of  Tochigi  Prefecture),  two  Congregationalists 
(Mr.  Hinata,  of  Gumma  Prefecture,  and  Mr.  Yokoi, 
of  Yokohama  Prefecture),  and  four  Methodists  (Mr. 
Ebara,  of  Tokyo ;  Mr.  Shimada,  of  Yokohama  ;  Mr. 
Nemoto,  of  Ibaraki  Prefecture,  and  Mr.  Tatsukawa, 
of  Nagano  Prefecture).  Mr.  Shimada  was  originally 
a  Presbyterian,  drifted  into  Unitarianism,  but  has  re- 
cently united  with  a  Methodist  church.  He  is  editor 
of  the  Mainichi  Shimbtm^  a  Tokyo  daily,  and  is  very 
active  in  social  reforms,  especially  in  attacks  upon 
monopolies,  the  tobacco  and  the  liquor  traffics,  and 
legalized  prostitution.  Mr.  Nemoto  is  also  very 
prominent  on  account  of  his  activity  in  temperance 
work.  His  anti-tobacco  bill,  prohibiting  the  sale  of 
tobacco  to  minors,  was  passed  by  both  houses  a  few 
years  ago,  and  his  anti-liquor  bill,  prohibiting  the  sale 
of  liquor  to  minors,  has  only  barely  failed  to  pass, 
and  will  be  presented  as  long  as  he  is  a  member.  It 
is  interesting,  by  the  way,  to  note  that  he  is  one  of  the 
representatives  of  a  large  tobacco-growing  district, 
but  regularly  wins  his  election  in  spite  of  the  bitter 
opposition  of  the  tobacco  and  liquor  men  and  the 
Buddhists.  Mr.  Yokoi,  formerly  a  Congregationalist 
minister  and  later  president  of  the  Doshisha  Uni- 
versity, Kyoto,  is  quite  well  known  in  Christian  cir- 
cles in  America.  Mr.  Ebara  is  one  of  the  leading 
educators  of  Tokyo,  and  was  prominently  mentioned 
as  a  candidate  for  speaker.  He  was  one  of  the  three 
persons  whose  names  were  presented  to  the  emperor 
as  nominees  of  the  House  of  Representatives  for  that 
position.     But  the  emperor,  in  accordance  with  an 


APPENDIX  171 

unwritten  law,  appointed  Mr.  Matsuda,  who  had 
received  the  largest  number  of  votes. 

The  proportion  of  seven  out  of  a  total  membership 
of  three  hundred  and  seventy-nine,  makes  one  Chris- 
tian for  every  fifty-four  members.  The  total  number 
of  nominal  Christians  in  Japan  is  about  one  hundred 
and  fifty  thousand,  who  may  be  said  to  represent  a 
Christian  community  of  about  three  hundred  thou- 
sand. Among  these  about  fifty  thousand  are  Protes- 
tants, who  thus  represent  a  community  of  about  one 
hundred  thousand.  If,  therefore,  we  reckon  the  popu- 
lation of  Japan  at  fifty  millions,  we  get  one  Protes- 
tant for  every  thousand  of  the  people,  while  the  seven 
Protestant  members  of  the  House  of  Representatives 
stand  one  to  about  every  fif1;y.  This  is  one  of  the 
clearest  proofs  that,  in  general,  the  influence  of  Chris- 
tianity upon  Japan  must  not  be  estimated  merely  by 
the  number  of  believers.  Moreover,  in  the  Diet  and 
in  party  councils  and  political  affairs  in  general,  the 
Christian  men  in  politics  exercise  an  influence  out  of 
proportion  to  their  mere  numbers,  and  may  be  counted 
on  to  stand  up  for  right  principles.  There  is  also  a 
large  number  of  prominent  men  who,  although  mak- 
ing no  profession  themselves,  are,  nevertheless,  favor- 
able to  Christianity,  especially  in  its  movements  for 
social  and  moral  reforms.  It  is  the  powerful  influence 
of  Christian  sentiment  that  abolishes,  and  keeps 
abolished,  legal  prostitution  in  Gumma  Prefecture, 

In  this  connection  it  may  not  be  out  of  place  to 
refer  to  a  few  phases  of  the  influence  of  Christianity 
upon  the  political  institutions  of  new  Japan.  In  old 
Japan   Shintoism,   Buddhism,  and   Confucianism  all 


173  APPENDIX 

encouraged  absolutism  and  feudalism,  while  constitu- 
tional government,  representative  institutions,  and 
local  self-government  are  fruits  of  Christian  civiliza- 
tion. The  old  idea  of  impersonality,  by  which  the 
individual  was  swallowed  up  in  the  family,  the  clan, 
and  the  nation,  and  was  called  a  "  thing,"  could  not 
long  survive  the  Christian  teachings  of  individual 
worth,  rights,  and  responsibility  now  acknowledged  in 
the  social  and  political  institutions  of  new  Japan. 
Moreover,  the  doctrine  of  religious  liberty  affirmed  in 
the  Japanese  constitution  is  of  Christian  origin. 

In  general,  it  may  be  stated  that  the  leaders  of  new 
Japan  are  favorable  to  Christianity,  and  are  reconstruct- 
ing the  nation  largely  on  Christian  lines  and  with  Chris- 
tian ideals.  Christianity  is  not  an  officially  "  estab- 
lished "  religion  in  Japan,  but  its  influence  is  rapidly 
increasing  along  all  lines  of  civilization.  The  gospel 
of  Jesus  Christ  is  a  positive  force  making  for  social 
amelioration  and  civic  righteousness  in  Japan  to-day. 

THE   CRUSADE   AGAINST  THE  SOCIAL   EVIL 

Rev.  U.  G.  Murphy,  the  Methodist  missionary  to 
whom  is  due  the  credit  of  initiating  and  carrying  on 
with  remarkable  perseverance  the  crusade  against  the 
social  evil  in  Japan,  has  recently  published  some  facts 
and  statistics  which  strikingly  portray  the  success  of 
that  movement.  We  quote  from  the  "Japan  Times," 
Tokyo,  Mr.  Murphy's  letter,  as  follows : 

The  following  statistics  relating  to  the  social  evil  question  may- 
be of  interest  to  your  readers.  The  number  of  licensed  prosti- 
tutes in  Japan  at  the  end  of  December,  1902,   was  thirty-eight 


APPENDIX  173 

thousand  six  hundred  and  seventy-six,  or  one  thousand  five  hun- 
dred less  than  in  1901  and  thirteen  thousand  eight  hundred  less 
than  1899,  the  year  before  our  work  was  started.  The  number  of 
geisha  (dancing  girls)  for  the  last  year  was  twenty-eight  thousand 
one  hundred  and  thirty,  a  reduction  of  nearly  two  thousand  from 
the  year  before.  This  is  the  first  time  that  any  particular  reduction 
has  occurred  in  the  number  oi  geisha.^ 

Arrests  for  illicit  prostitution  show  a  reduction  of  nearly  forty 
per  cent,  when  compared  with  1899.  If  this  great  decrease  is  the 
result  of  "free  cessation,"  it  is  certainly  very  remarkable,  as  no 
one  expected  any  immediate  decrease  in  the  number  of  unlicensed 
courtesans.  A  slight  increase  in  illicit  prostitution  was  considered 
almost  inevitable,  but  the  statistics  for  1901  and  1902  show  a 
tremendous  and  apparently  permanent  decrease. 

The  number  of  guests  or  visitors  to  houses  of  prostitution  was 
less  last  year  than  the  year  before,  and  when  compared  with  the 
year  before  "free  cessation"  began  (1899),  there  has  been  a 
reduction  of  over  one-third. 

Before  our  work  began,  about  one-fourth  of  the  prostitutes  were 
under  twenty  years  of  age  ;  now  less  than  three  per  cent,  are  under 
twenty  ;  and  the  applications  for  permission  to  become  prostitutes 
come  almost  exclusively  from  women  who  have  previously  been 
living  immoral  lives,  thus  causing  a  great  lowering  of  the  "grade" 
of  prostitutes.  This  may  have  something  to  do  with  the  great 
reduction  in  visitors. 

The  condition  of  the  girls  who  have  accomplished  "  free  cessa- 
tion" is  very  satisfactory  on  the  whole.  The  few  who  return  to  a 
life  of  shame  do  so  because  of  pressure  from  parents  or  relatives, 
whose  property  the  brothel  keepers  have  distrained  upon  in  order  to 
recover  the  debt.  Because  of  these  distraints,  it  is  almost  impossible 
to  secure  sureties  to  prostitutes'  financial  contracts,  thus  reducing 
the  number  of  applicants  who  desire  to  become  prostitutes. 

To  carry  on  the  work  successfully,  there  should  be  a  free  cessa- 
tion bureau  or  committee  wherever  there  are  licensed  prostitutes. 
If  the  present  effort  is  continued  a  few  years  longer,  the  overthrow 
of  government-sanctioned  prostitution  will  be  inevitable. 

^  "  Passing  of  the  Geisha.''^ 


174  APPENDIX 

This  movement  is  one  of  the  greatest  successes  that 
Christianity  has  scored  in  Japan  ;  for  it  is  entirely  the 
result  of  Christian  thought  and  action. 

Formerly  the  Japanese  young  woman  was  not  per- 
mitted to  take  part  in  social  entertainment,  and  this 
function  fell  to  the  professional  entertainer.  Men 
found  the  geisha  far  more  amusing  than  the  women 
of  their  own  acquaintance  in  society,  and  this  led  to 
the  creation  of  this  peculiar  class.  Now  that  educa- 
tion is  accomplishing  for  woman  in  Japan  what  it  has 
accomplished  for  woman  in  France,  England,  and 
America,  it  is  evident  that  the  day  of  the  geisha  is 
passing.  It  needs  only  an  opportunity  for  devel- 
opment to  show  that  the  mitsume^  the  Japanese  girl, 
can  be  as  entertaining  and  as  interesting  as  the  most 
charming  geisha  of  Kyoto — which  has  attained  the 
bad  eminence  of  producing  the  most  beautiful  and 
entertaining  geisha  in  the  Japanese  empire. 

INFI^UENCK   ON    JAPAN   OF   WORK   AMONG 
JAPANESE   IN   AMERICA  ^ 

I  HAVE  lately  been  much  impressed  with  the  im- 
portance of  getting  the  Japanese  to  become  Chris- 
tians while  they  are  in  America.  They  can  do  very 
much  to  help  our  work  by  correspondence  with  their 
own  people. 

Nothing  breaks  down  prejudice  against  Christianity 
quicker  in  a  Japanese  home  than  a  letter  from  the 
loved  one  written  from  America.  Everything  he  tells 
about  is  told  from  mouth  to  mouth  throueh  the  whole 


^  By  Rev.  E.  H.  Jones,  Baptist  missionary  in  Sendai. 


APPENDIX  175 

village,  or  among  tlie  whole  group  of  relatives  and 
acquaintances.  If  there  is  a  favorable  reference  to 
Christianity,  it  has  a  weight  with  the  hearers  that 
many  sermons  of  ours,  or  of  the  Japanese  evangelists, 
cannot  have.  It  is  our  business  to  speak  favorably  of 
Christianity.  They  naturally  put  themselves  on 
guard  against  the  interested  propagandist.  They  do 
not  see  for  some  time  that  we  do  not  have  anything 
to  gain.  They  never  saw  any  one  yet  working  for 
pure  love,  and  they  do  not  believe  it  of  us. 

I  know  two  families  that  resisted  all  attempts  to 
convince  them  that  Christianity  was  superior  to  their 
hereditary  religions,  but  who  gave  in  at  once  when 
letters  came  from  sons  in  Hawaii  and  America,  urging 
them  to  become  Christians.  The  whole  village  has 
changed  front,  and  they  are  now  willing  to  give  our 
religion  a  favorable  hearing.  Both  of  the  heads  of 
the  families  have  made  up  their  minds  to  become 
Christians.   .  . 

Therefore,  push  your  work  for  these  studious,  ener- 
getic Japanese  visitors  to  America  if  you  want  to  help 
the  work  of  evangelizing  Japan.  One  of  these  gained, 
made  into  an  earnest  Christian,  will  "  save  a  soul  from 
death  and  cover  a  multitude  of  sins."  "And  they 
that  are  wise  shall  shine  as  the  brightness  of  the 
firmament ;  and  they  that  turn  many  to  righteousness, 
as  the  stars  forever  and  ever." 

PENTECOST   IN   JAPAN 

The  special  evangelistic  services  which  have  lately 
been  carried  on  under  the  auspices  of  what  is  known 


176  APPENDIX 

here  as  the  Taikyo  Dendo^  and  has  also  been  called 
"  The  Twentieth  Century  Forward  Movement,"  have 
met  with  so  much  success  that  this  heading  seems 
perfectly  proper.  The  first  signs  of  unusual  blessings 
appeared  in  connection  with  the  work  in  the  Kyo- 
bashi  District  of  Tokyo.  Here  the  Japanese  and  for- 
eign workers  of  the  Baptist,  Episcopal  (English), 
Evangelical  Association,  Methodist,  and  Presbyterian 
missions  planned  a  fifteen  days'  campaign  (I\Iay  12- 
26).  During  that  time  a  prayer  meeting  was  held 
every  afternoon  at  3  o'clock  in  the  Ginza  M.  E. 
Church  ;  and  from  that  prayer  meeting  the  bands  of 
workers  went  out  to  their  different  kinds  of  labor. 

We  ought,  perhaps,  to  add  that  excellent  prepara- 
tion, both  practical  and  prayerful,  had  been  made. 
Large  colored  posters,  very  attractive  in  appearance, 
had  been  posted  up  here  and  there  in  the  most  public 
places,  including,  for  instance,  all  the  bath  houses,  in 
which  crowds  gather  daily.  Small  handbills  had  been 
distributed  all  over  the  district ;  so  that,  when  the 
meetings  began  the  people  were  not  taken  by  surprise. 

The  campaign  included  not  only  evening  preach- 
ing, but  also  street  preaching  by  several  companies, 
including  a  students'  band,  house-to-house  visitation, 
and  after-meetings  for  inquirers.  The  street-preaching 
bands  were,  moreover,  provided  with  banners. 

Only  a  few  days  had  passed  when  it  become  quite 
evident  that  the  Holy  Spirit  w^as  blessing  this  move- 
ment. The  attendance  at  the  afternoon  prayer  meet- 
ings rapidly  increased  until  the  church  was  filled  by 
those  interested,  not  merely  of  that  district,  but  from 
all  parts  of  the  city  and  even  from  Yokohama.     The 


APPENDIX  177 

inquirers  came  to  be  numbered  by  the  thousands,  and 
those  who  made  a  decision  {kessJmi)  to  give  them- 
selves up  to  Christ  by  the  hundreds.  We  purposely 
refrain  from  giving  exact  figures,  because  we  consider 
that  they  have  no  definite  value,  but  are  rather  dan- 
gerous. On  Sunday,  May  26,  which  happened  to  be 
the  anniversary  of  Pentecost,  the  attendance  at  the 
prayer  meeting  numbered  more  than  seven  hundred, 
and  not  only  packed  the  church  full,  but  many  sat 
and  stood  out  in  the  yard.  The  meetings  were  con- 
tinued on  a  somewhat  smaller  scale  for  one  more 
week,  and  have  since  been  transferred  to  other  dis- 
tricts of  the  city.  In  Kyobashi  Ku  alone  over  one 
thousand  persons  have  repented  of  their  sins. 

But  these  Pentecostal  blessings  have  not  been  con- 
fined to  the  capital.  From  Yokohama,  Sendai,  Osaka, 
and  other  places,  has  come  most  encouraging  news 
of  a  similar  kind.  It  seems,  therefore,  that  the 
movement  is  spreading,  and  that  the  first  year  of  the 
twentieth  century  will  be  memorable  in  the  history  of 
Christian  missions  in  Japan  for  this  great  revival. 

There  have  been  some  remarkable  and  encourag- 
ing features  in  this  movement.  In  the  first  place,  the 
Japanese  have  taken  the  initiative  and  the  leadership. 
The  missionaries,  of  course,  have  gladly  co-operated 
to  the  fullest  extent,  and  have  been  heartily  welcomed 
as  co-laborers.  But  the  management  has  been  in  the 
hands  of  the  Japanese,  who  have  carried  on  the  cam- 
paign with  the  usual  adaptation  of  foreign  methods 
to  Japanese  conditions.  Such  ability  in  leadership 
might  be  expected  of  the  pastors,  who  have  been 
trained  for  such  a  purpose,  or  of  business  and  public 

M 


178  APPENDIX 

men,  like  Hon.  Taro  Ando,  Hon.  Slio  Nemoto,  m.  p., 
and  others  who  have  had  more  or  less  experience. 
Not  only  such  men,  however,  but  also  the  rank  and 
file  of  the  churches  did  nobly,  especially  in  personal 
work,  which  is  generally  a  heavy  "  cross  "  to  Japa- 
nese. Their  latent  powers  were  drawn  out  and  have 
become  the  tokens  of  great  possibilities.  They  have 
also  given  unstintedly  of  their  time  and  means  to  the 
great  work  ;  they  have  often  forgotten,  or  purposely 
neglected,  their  meals,  and  have  gladly  contributed 
their  mites. 

In  the  second  place,  the  preaching  was  evangelical. 
It  seemed  to  be  generally  understood  and  acknowl- 
edged that  this,  at  least,  was  not  the  proper  time  for 
preaching  about  Christian  civilization  or  indulging 
in  fine  orations  along  the  line  of  apologetics.  The 
preaching  was  direct,  personal,  and  aimed  at  the 
heart.  It  presented  sin,  God,  Christ,  and  salvation. 
It  was  an  appeal  to  the  heart  more  than  to  the  head  ; 
it  worked  upon  the  feelings  more  than  upon  the  in- 
tellect. At  the  same  time  there  was  little,  if  any, 
claptrap  or  working  on  sudden  impulses.  The  appeal 
was  made  with  zeal  and  earnestness,  but  marked  by 
Japanese  dignity ;  and  it  was  received  in  the  same 
calm  manner.  Not  but  what  there  were  frequent 
outbursts  of  feeling ;  they  seemed,  however,  quite 
natural  and  not  at  all  forced.  As  is  well  known,  the 
Japanese  are  not  a  demonstrative  people,  and  are, 
therefore,  naturally  protected  from  going  to  such 
sentimental  extremes  as  those  into  which  Occidentals 
are  prone  to  fall  frequently.  And,  just  because  the 
people  are  unsentimental,   it  was  encouraging  to  find 


APPENDIX  179 

that  down  in  the  Japanese  heart  too,  "Feelings  lie 
buried  that  grace  can  restore." 

A  third  encouraging  feature  of  this  revival  is  the 
fact  that,  while  there  have  been  many  "  sudden " 
conversions,  there  are  also  very  many  cases  of  those 
who,  having  heard  the  word  for  one,  two,  five,  ten, 
or  twenty  years,  have  at  last  been  brought  to  the 
point  of  decision.  Undoubtedly,  in  the  case  of  the 
former,  there  will  be  a  heavy  falling  off,  or  "  leak," 
as  the  Japanese  call  it.  In  spite  of  the  precautions 
that  were  taken  in  getting  the  names  and  addresses 
of  those  who  came  to  a  decision,  a  loss  is  inevitable. 
Christ  himself  has  born  witness,  in  the  parable  of 
The  Sower,  that  some  seed  is  wasted.  But  no  matter 
how  much  seed  may  be  apparently  lost,  this  revival 
will  have  had  its  permanent  effect,  not  only  in  the 
conversion  of  hundreds  who  will  remain  constant, 
but  also  in  the  awakening  and  revivifying  of  the 
churches.  And,  just  as  the  revival  this  year  has 
reaped  so  much  fruit  from  the  seed  apparently  lost 
years  ago,  so  some  of  the  seed  which  may  seem  to 
have  been  wasted  in  this  year's  sowing  will  bear 
fruit  in  some  later  period,  and  bring  joy  and  happi- 
ness to  the  workers  who  succeed  us. 

And  this  suggests  one  very  important  thought  for 
our  own  consideration  in  the  midst  of  the  rejoicing 
over  this  Pentecost.  We  must  not  forget  that  these 
blessings  have  been  largely  the  result  of  the  pray- 
ing and  the  preaching  and  the  teaching  of  the  years 
gone  by.  For  four  decades  missionaries  and  Japanese 
have  been  proclaiming  the  gospel  in  this  empire. 
Testaments,  Bibles,  entire  or  in  portions,  have  been 


l8o  APPENDIX 

scattered  profusely  throughout  the  land.  In  mission 
schools  for  boys  and  girls  the  rising  generation  has 
been  taught  and  trained  in  our  symmetrical  Christian 
education.  In  Sunday-schools  too,  the  children  have 
learned  the  great  facts  and  truths  of  Christianity. 
Without  all  this  preparation  there  could  have  been 
no  Pentecost  this  year.  "  One  soweth,  and  another 
reapeth  "  ;  but  "  he  that  soweth  and  he  that  reapeth 
may  rejoice  together." 

The  revival  continued  to  spread  and  increase  in 
power.  During  the  month  of  June  the  special  services 
were  extended  over  all  the  districts  of  Tokyo  ;  so  that 
the  entire  city  was  more  or  less  affected  by  the  earnest 
preaching  of  Christianity.  The  final  regular  services 
of  this  "  first  campaign  "  were  held  on  June  30 ;  the 
"  second  campaign  "  will  be  started  early  in  the  fall. 
On  Saturday,  July  6,  a  large  thanksgiving  service  was 
held  in  the  Y.  M.  C.  A.  hall.  A  full  report  was  made 
of  the  campaign  in  Tokyo,  its  encouraging  features 
were  emphasized,  and  more  than  two  hundred  yen 
were  raised  for  the  "fall  campaign."  The  statistical 
report  read  on  that  occasion  is  reproduced  here  and 
makes  a  very  interesting  "exhibit."  But  we  must 
be  careful  not  to  attach  too  much  importance  to  the 
mere  counting  of  the  converts  and  inquirers. 

From  other  parts  of  the  empire  also,  from  Yoko- 
hama, Osaka,  Sendai,  Nagoya,  Shinshu,  Kyoto,  Kyu- 
shu, etc.,  come  encouraging  reports  of  similar  meet- 
ings. In  Sendai  one  of  the  most  successful  features 
of  the  big  theatre  meetings  was  a  large  choir  of  about 
a  hundred  young  people,  trained  by  Mrs.  Cleveland 
and  Mr.  Noss.     And  from  there  Mrs.  Cleveland  and 


APPENDIX  l8l 

four  of  the  best  singers  went  out  on  a  tour  northward 
as  far  as  Morioka.  The  testimony  from  that  section, 
as  well  as  from  all  other  places,  is  summed  up  as  fol- 
lows by  Mr.  Cleveland  in  "  Tidings  "  :  "  Everywhere 
we  found  a  willingness  to  hear  and  an  inclination  on 
the  part  of  the  church  to  more  aggressive  work  for 
the  Master.  The  time  certainly  seems  ripe  for  a  great 
forward  movement." 

The  first  tangible  results  are  already  apparent  in 
baptisms  in  most  of  the  churches.  The  first  fruits  of 
the  revival  have  been  reaped,  and  include  from  ten  to 
twenty  per  cent,  of  the  singers. 

The  noteworthy  points  in  connection  with  the  pres- 
ent revival  are : 

1.  It  is  in  the  churches.  That  of  1883  was  in  large 
halls,  not  in  the  houses  built  for  worship. 

2.  Character  of  the  workers.  Men  and  women 
of  the  best  society,  members  of  Parliament,  people 
of  every  class,  unite  to  assist  the  regular  Christian 
workers  in  spreading  the  truth. 

3.  The  remarkable  good  order  preserved.  We  do 
not  know  of  an  instance  of  either  fanatical  demon- 
stration on  the  part  of  believers  or  of  disturbance  on 
the  part  of  those  opposed  to  Christianity. 

4.  Street  preaching.  This  has  been  carried  on  with 
the  express  approval  of  the  police,  often  with  their 
assistance  to  facilitate  the  work  without  interrupting 
traffic  on  the  streets  in  the  vicinity  of  the  crowds. 

5.  Immense  crowds.  Never  before  in  the  history 
of  the  churches  have  they  been  so  packed  night 
after  night. 

6.  Four  thousand  seekers  in  four  weeks,  and  the 


l82  APPENDIX 

work  but  just  begun !  It  is  already  spreading  to 
the  provinces,  where  very  successful  meetings  are 
being  held. 

7.  The  widespread  knowledge  among  the  masses 
concerning  the  fundamental  doctrines  of  Christianity. 
A  dozen  years  of  faithful  preaching  with  little  ap- 
parent fruitage  has  done  wonders  to  prepare  the  people 
for  this  outpouring  of  the  Spirit.  Some  have  been 
saying  of  these  meetings  that  they  are  fiishigi  (mi- 
raculous), but  to  the  thoughtful  observer  they  are  the 
most  natural  result.  For  a  dozen  long  years  faithful 
missionaries  and  native  agents  have  been  preaching  a 
full  gospel  over  more  or  less  of  this  entire  land.  War, 
political  unrest,  treaty  revision,  educational  and  social 
problems,  all  have  combined  to  take  the  attention  of 
the  people  from  religion,  and  we  have  seen  little  fruit. 
But  with  these  questions  more  or  less  settled,  the  peo- 
ple for  various  reasons  are  ready  to  turn  to  serious 
things.  God  is  answering  much  prayer  and  faithful 
work  with  a  mighty  outpouring  of  his  Spirit.  Let 
us  thank  God  and  take  courage. 

Report. — Period:  May  12  to  June  30. 

Districts :  (i)  Kyobashi ;  (2)  Shiba,  Azabu,  Akasaka ; 
(3)  Nihonbashi,  Shitaya,  Honjo,  Asakusa ;  (4)  Yotsuya, 
Kojimachi;  (5)  Kanda,  Hongo,  Ushigome,  Koishikawa. 

Churches :  Methodist  Episcopal,  five ;  Episcopal, 
six ;  Presbyterian,  sixteen  ;  Evangelical  Association, 
six  ;  Baptist,  seven  ;  Canadian  Methodist,  five  ;  Chris- 
tian, four  ;  Congregational,  two  ;  Friends,  one  ;  total, 
fifty-two. 

Workers  :  Methodist  Episcopal,  eleven  ;  Episcopal, 


APPENDIX  183 

eight ;  Presbyterian,  twenty ;  Evangelical  Association, 
eight ;  Baptist,  nine ;  Canadian  Methodist,  eight ; 
Christian,  seven ;  Congregational,  five ;  Friends,  three ; 
total,  seventy-four. 

Evangelistic  bands :  Twenty-seven  in  number,  in- 
cluding more  than  three  hundred  and  sixty  members. 

Publications  :  Bills,  five  hundred  and  seventy  thou- 
sand ;  posters,  three  thousand  seven  hundred  and  ten ; 
tracts,  three  hundred  and  ten  thousand  ;  Bibles,  two 
thousand  eight  hundred ;  "  Songs  of  Salvation," 
twenty-seven  thousand  ;  total,  nine  hundred  and  thir- 
teen thousand  five  hundred  and  ten. 

Meetings  and  attendance  :  Prayer  meetings,  eleven 
thousand  six  hundred  and  twenty-six  ;  preaching  serv- 
ices, eighty-four  thousand  two  hundred  and  forty- 
seven;  street  preaching,  "several  ten  thousands"; 
total,  over  one  hundred  thousand. 

Collections,  by  districts :  (i)  six  hundred  yen  ;  (2) 
two  hundred  and  forty-eight  yeit ;  (3)  ninety-seven 
ye7t ;  (4)  one  hundred  and  ninety-two  yefi ;  (5)  two 
hundred  and  eighteen  yen  ;  total,  one  thousand  three 
hundred  and  fifty-five  yen} 

Converts  and  inquirers  :  (i)  twelve  churches,  one 
thousand  two  hundred  ;  (2)  nine  churches,  one  thou- 
sand two  hundred  and  seventeen  ;  (3)  ten  churches, 
four  hundred  and  seventeen  ;  (4)  ten  churches,  one 
thousand  three  hundred  and  nineteen ;  (5)  eleven 
churches,  one  thousand  one  hundred  and  fifty-four ; 
total,  five  thousand  three  hundred  and  seven. 

'  There  were  also  several  rings  and  other  articles  of  jewelry.  The 
first  ring,  which  had  an  interesting  history,  was  bought  and  sent  to 
England  as  Spolia  Opima  taken  from  the  Buddhists, 


184  APPENDIX 

As  has  been  already  said,  there  is  no  disposition  to 
emphasize  these  large  numbers.  However  much  care 
is  taken  to  seek  them  out,  the  majority  will  probably 
elude  the  visiting  committees,  not  generally  from  any 
conscious  purpose,  but  for  various  reasons  growing 
out  of  business  engagements  or  necessary  travel,  for 
it  is  known  that  many  live  in  remote  places.  The 
great  and  most  valuable  results  will  probably  prove 
to  be  the  warmer  and  more  vigorous  life  exhibited 
by  the  respective  churches  and  their  deeper  sense 
of  a  common  responsibility  for  the  propagation  of 
Christianity  in  Japan. 

THE   EIRST   PROTESTANT   BELIEVER 
IN   JAPAN  ^ 

Who  was  the  first  Protestant  believer  in  Japan? 
The  answer  to  the  inquiry  depends  in  part  upon  the 
meaning  given  to  the  words.  If  the  lyoo  Choo  of  fifty 
years  ago  is  considered  a  part  of  Japan,  the  persons  in- 
structed by  Doctor  Bettelheim  must  not  be  forgotten. 
Newcomb's  "  History  of  Missions,"  edition  of  1858, 
says  :  "  Three  persons  have  received  baptism  in  Napa, 
and  another  is  a  candidate  for  the  same  privilege  at 
Shuy."  A  letter  by  Doctor  Bettelheim  in  1851  speaks 
of  a  young  man  who  died  in  a  prison  where  he  was 
confined  on  account  of  his  Christian  faith.  His  name 
is  given  as  Satchi  Hama,  "  Front  Shore,"  and  he  is  de- 
scribed as  the  nephew  and  namesake  of  a  professor  of 
Christianity  whose  fate  is  recorded  in  reports  of  the 
Loo  Choo  Naval  Mission.     The  name  as  given  could 

1  By  Otis  Gary. 


APPENDIX  185 

readily  be  corrected  into  Japanese,  and  raises  the 
query  whether  the  persons  who  bore  it  may  not  have 
been  officials  from  Satsuma. 

Dr.  S.  Wells  Williams  ^  writes  of  two  men  whom 
he  calls  Rikimatz  and  Otosan,  who  were  among  the 
shipwrecked  Japanese  that  the  "  Morrison  "  tried  in 
vain  to  return  to  their  own  native  land.  They  after- 
wards lived  in  Shanghai.  "  Both  showed  in  their 
correct  lives  that  the  faith  which  they  had  professed 
was  a  living  principle.  They  were  the  first  fruits  of 
the  church  of  Christ  in  Japan." 

A  curious  statement  is  found  in  Gragg's  "  A  Cruise 
in  the  United  States  Steam  Frigate  'Mississippi.'" 
Speaking  of  a  religious  service  held  August  i,  1858, 
in  Townsend  Harris's  house  at  Shimoda,  he  says : 
"  Inside  of  the  house  were  several  (six)  Christian 
Japanese  who  had  for  some  time  been  converted  from 
heathenism."  According  to  the  "  Missionary  Herald  " 
for  March,  1864,  the  report  for  1863  of  the  Mission 
Board  of  the  Reformed  Protestant  Dutch  Church  in 
the  United  States  mentions  the  organization  among 
Americans  in  Kanagawa  "  of  the  First  Reformed 
Protestant  Dutch  Church  in  Japan,  one  member  of 
which,  it  is  elsewhere  stated,  was  a  Japanese."  Rev. 
James  H.  Ballagh,  to  whose  notice  I  brought  this 
statement,  did  not  remember  who  the  Japanese  was, 
but  thought  it  might  possibly  have  been  Sentaro, 
better  known  as  "  Sam  Patch."  This  man  was  with 
Perry's  expedition,  and  afterwards  united  with  the 
Baptist  Church  in  Hamilton,  N.  Y. 

^  "Life  and  Letters,"  p.  99. 


i86 


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GENERAL  INDEX 


Ackerman,  Miss,  temperance  work  of, 
33. 

Ainu:  first  work  among  the,  22,  80; 
Rev.  Walter  Dening  first  missionary 
to  the,  110 ;  work  of  Rev.  and  Mrs. 
John  Batchelor  among  the,  110,  111 ; 
their  schools,  111 ;  converts  among 
the.  111. 

Akasaka  Hospital,  well  known,  132. 

America:  work  among  Japanese  in, 
110,  111,  112,  174,  175;  work  of  Doc- 
tors Harris,  Sturge,  and  Scudder 
among  Japanese  in,  112. 

American  Baptist  Free  Missionary 
Society  :  its  first  missionary,  10,  60 ; 
its  work  transferred  to  American 
Baptist  Missionary  Union,  60;  first 
period  of  Baptist  mission  work  under 
the  auspices  of,  59. 

American  Baptist  Missionary  Union : 
beginning  of  work  of,  59,  60 ;  trans- 
ference of  work  of  American  Bap- 
tist Free  Missionary  Society  to,  60 ; 
transference  of  work  of  English  Bap- 
tists to,  62 ;  opportunities  of  new 
missionaries  of,  63,  64. 

American  Bible  Society,  The,  Bible 
distribution  under,  118. 

American  Board  of  Commissioners  for 
Foreign  Missions :  its  entrance  into 
Japan,  10,  68,  C9 ;  connection  of  work 
of  Kumi-ai  churches  with,  68 ;  varied 
work  of  missionaries  of,  69 ;  increase 
in  number  of  missionaries  of,  69 ; 
reason  for  the  success  of,  69 ;  educa- 
tional work  of,  73  ;  medical  work  of, 

73  ;  philanthropic  work  of,  74  ;  pub- 
lished first  Christian  paper  in  Japan, 

74  ;  literary  work  of,  74. 
American  Episcopal  Mission:  educa- 
tional plant  of,  78  ;  special  and  phil- 
anthropic work  of,  79 ;  literary  and 
evangelistic  work  of,  80 ;  hospital  of, 
132. 


American  Methodist  Mission,  impor- 
tant events  in  history  of,  85. 

American  Presbyterian  Mission, 
helped  to  organize  United  Church 
of  Christ  in  Japan,  91. 

American  Tract  Society,  The :  begin- 
ning of  work  of,  119, 120  ;  financially 
embarrassed,  120. 

Anatoli,  assisted  Bishop  Nicolai,  53. 

Ando,  Hon.  Taro,  president  of  Na- 
tional Temperance  League,  105. 

Anglo-Japanese  alliance,  Japan  ad- 
mitted to,  38. 

Aoyama  Gakuin,  founding  of,  20,  26. 

Aoyama  Printing  Press,  connected 
with  Methodist  publishing  house,  86. 

Army  and  Navy  Mission  Club,  nature 
of  work  of,  104. 

Arthur,  Mrs.,  pioneer  in  female  edu- 
cation, 64. 

Bacon,  Miss,  on  Japanese  women,  129. 

Baikiva  Jo  Gakko:  opening  of,  20; 
Sawayama,  founder  of,  73. 

Ballagh,  Rev.  J.  H. :  first  baptism  in 
Japan  by,  12, 90 ;  on  earliest  convert, 
184. 

Baptism  :  the  first,  12,  89  ;  the  first,  of 
Japanese  woman,  61. 

Baptists :  large  reinforcements  of,  32 ; 
opening  of  work  in  Riukiu  (Loo 
Choo)  Islands  by,  33  ;  their  share  in 
work  of  translation  of  Bible,  62 ;  ex- 
pansion of  work  of,  63 ;  new  mission- ' 
aries  among,  63 ;  their  schools  in 
Japan,  64 ;  opening  of  mission  work 
in  Loo  Choo  Islands  by,  65 ;  extent 
of  evangelistic  work  of,  67 ;  prin- 
cipal stations  of,  67 ;  the  organ  of, 
footnote,  67. 

Baptists,  English:  second  period  of 
Baptist  mission  work  in  Japan  under 
American  Baptist  Missionary  Union 
and,  59 ;  their  work  established,  62 ; 

193 


194 


GENERAI,  INDEX 


their  work  transferred  to  American 
Baptist  Missionary  Union,  62. 

Barrows,  Joiin  H.,  d.  d.,  visit  of,  34. 

Batchelor,  Rev.  John,  missionary 
among  the  Ainu,  80, 110,  111. 

Bennett,  A.  A.,  d.  d.  :  his  arrival  in 
Japan,  62  ;  theological  seminary  or- 
ganized by,  63. 

Berry,  Doctor,  medical  missionary  of 

,     American  Board,  73. 

Bettelheim,  Doctor :  entered  Loo  Choo 
Islands,  5,  116, 184 ;  assisted  in  trans- 
lation of  New  Testament,  6. 

Bickersteth,  Rev.  Edward,  bishop  of 
English  Episcopalians,  77. 

Biusford,  Mrs.,  cooking  classes  estab- 
lished by,  136. 

"Bishop  Poole  Memorial  School,"  es- 
tablished by  Episcopal  group,  78. 

Blackie,  John  Stuart,  on  polytheism 
and  atheism,  164. 

Bonin  Islands :  beginning  of  work  on, 
80,  112  ;  problem  of  the,  112. 

Boxer  disturbances.  Christian  spirit 
of  Japanese  .shown  in,  37. 

Bible:  translation  of,  19;  completion 
of  translation  of,  27  ;  wide  distribu- 
tion of,  33 ;  emperor  presented  with 
copy  of,  33,  119;  phenomenal  sales 
of,  40;  publication  of  first  portion 
of,  12,  60 ;  Rev.  G.  F.  Verbeck,  Dr.  J. 
C.  Hepburn,  and  Rev.  S.  R.  Brown 
assisted  in  translation  of,  90 ;  strong 
bond  of  unity  in  use  of  one  version 
of,  105 ;  circulation  of,  118 ;  methods 
of  distribution  of,  118,  119 ;  increas- 
ing demand  for,  119. 

Bible,  the  Japanese,  dialect  of,  119. 

Bible  Societies'  committee  for  Japan, 
organization  of,  118. 

Bible  and  Tract  Society,  unification  of 
work  of,  33. 

Bible  Women's  School  (Kobe),  its  in- 
fluence, 73. 

British  and  Foreign  Bible  Society, 
Bible  distribution  under,  118. 

Brown,  Rev.  S.  R. :  missionary  of 
Dutch  Reformed  Church,  10.  89; 
first  theological  class  opened  by,  19 ; 
Yokohama  band  trained  by,  61 ;  his 
assi.stance  in  translation,  90;  work 
and  policy  of,  94. 


Brown,  Nathan,  d.  d.  :  his  translation 
of  Baptist  version  of  New  Testa- 
ment, 19,  62 ;  transferred  to  Amer- 
ican Baptist  Missionary  Union,  60 ; 
death  of,  63. 

Brunson,  missionary  of  Southern  Bap- 
tist Convention,  66. 

Buddhism :  despised,  158 ;  polytheism 
and  idolatry  common  to  Shinto  and, 
159  ;  often  speedily  discarded,  160 ;  a 
source  of  intellectual  training,  162, 
163 ;  its  doctrines  and  influence  upon 
Japanese  thought,  166-168. 

Buddhists,  Christian  teachers  of  Eng- 
lish employed  by  schools  of,  130. 

Buxton,  Rev.  B.  F.,  meetings  held 
by,  80. 

Calendar,  The  Gregorian :  its  adop- 
tion, 13 ;  first  year  of,  17. 

Canadian  Church  Mission,  opens  its 
work,  77. 

Canadian  Methodist  Mission :  estab- 
lishment of  work  of  Central  Tab- 
ernacle by,  33, 88;  Rev.  Geo.  Cochran, 
missionary  of,  82 ;  D.  Macdonald, 
M.  D.,  missionary  of,  82 ;  founding 
of  a  school  for  boys  by,  85. 

Carey,  missionary  of  Baptists  in  In- 
dia, 4. 

Carrothers,  Rev.  Christopher,  founder 
of  first  mission  school,  12. 

Carpenter,  Mr.  and  Mrs.,  arrival  of,  63. 

Cary,  Otis,  on  "  The  First  Protestant 
Believer  in  Japan,"  184. 

Cathedral  of  the  Resurrection,  Bishop 
Nicolai,  and,  52,  53. 

Catholics,  Greek  :  their  first  church, 
52  ;  their  schools,  55 ;  their  library 
and  theological  school,  55;  their 
literature,  55. 

China  :  results  of  war  with,  31,  32,  34  ; 
power  and  influence  of  Japan  in, 
112, 113 ;  Japanese  Christian  Church 
in,  113. 

Christianity :  development  of  in  Ja- 
pan, 1 ;  edicts  against,  3, 11,  47 ;  prac- 
tically extinct  in  1803,  3  ;  excluded 
from  publicity,  4  ;  1855,  .star  year  in 
chronological  table  of,  7;  prejudice 
against,  11,  12 ;  incidental  prepara- 
tion for,  13;   February  19,  1873,  a 


GENERAI.   INDEX 


195 


red  letter  date  in  chronology  of, 
15 ;  foundation  of  philanthropic 
work  of,  20;  advocacy  of  accept- 
ance of,  24 ;  removal  of  obstacles  in 
way  of  progress  of,  24 ;  apathy  to, 
30;  Methodists  foremost  in  social 
reform  movements  of,  87 ;  news- 
papers and  cause  of,  123 ;  Japanese 
press  influenced  by,  123 ;  is  philan- 
thropic in  Japan,  131 ;  its  progress  in 
Japan  between  1853  and  1903,  143- 
146;  list  of  organizations  in  Japan 
representing,  footnote,  146  ;  its  influ- 
ence in  social  reforms,  146, 147 ;  lan- 
guage and  literature  affected  by, 
147 ;  felt  in  Japanese  art,  148 ;  its 
influence  upon  the  civilization  of 
New  Japan,  148 ;  its  present  position 
in  Japan,  149  ;  leaders  of  New  Japan 
favorable  to,  150;  its  condition  in 
Japan  now,  150 ;  conflict  of  in 
Roman  empire  compared  wij^h  that 
of  Japan,  151 ;  description  of  atti- 
tude of  Japanese  toward,  153 ;  its 
destiny  in  Japan,  155, 156 ;  power  of 
anti-foreign  spirit  against,  158  ;  hos- 
tility of  educated  classes  to,  IGO,  162  ; 
significant  evidence  of  influence  of, 
169 ;  its  influence  upon  political  in- 
stitutions of  New  Japan,  171. 

Christians :  no  interest  among,  except 
in  Roman  Catholic  circles,  4  ;  cruci- 
fixion of,  5 ;  the  "  finding  of  the,"  10, 
46 ;  activity  of,  28  ;  persecution  of, 
45,  47;  Buddhists  attempt  to  arouse 
prejudice  against,  58 ;  periodicals 
published  by,  123;  newspapers  ed- 
ited by,  123 ;  their  prominence  in 
public  life,  147 ;    their  warfare   in 

'  Japanese  empire,  151 ;  their  spirit- 
ual worship  unintelligible  to 
heathen,  153 ;  their  election  to 
provincial  assemblies,  169 ;  their 
total  number  in  Japan,  171 ;  their 
proportion  in  House  of  Representa- 
tives, 171 ;  in  politics  wield  power- 
ful influence,  171. 

Christians,  Japanese:  social  meeting 
of,  28 ;  Union  Hymnal  used  by,  41 ; 
increased  contributions  from,  72 ; 
prayer-book  for,  77 ;  their  liberalism, 
103  ;  benefited  by  Evangelical  Alli- 


ance, 105 ;  realize  their  responsi- 
bilities, 113 ;  sent  to  Korea,  115 ; 
their  laxity  in  conduct,  154  ;  their 
difficulties,  156. 

Christian  Catholic  Church,  work  of, 
97. 

Christian  high  schools  and  academies. 
See  Chu  Gakko,  125. 

Christian  journalism,  progress  in,  123. 

Christian  Literature:  its  importance, 
117 ;  publications  included  in,  117  ; 
its  largest  part  in  Japanese  lan- 
guage, 117 ;  increasing  demand  for 
English,  117  ;  the  earliest,  117 ;  aus- 
pices published  under,  119 ;  Ameri- 
can Tract  Society  and  distribution 
of,  119,  120;  Methodist  Publishing 
House  and,  120;  books  constituting 
the,  120  ;  biography  a  popular  form 
of,  121 ;  Christian  novel,  established 
feature  of,  121 ;  hymns  deserve 
prominent  place  in,  121 ;  periodicals 
included  in,  123. 

Christian  Mission,  work  of,  96. 

Christian  and  Missionary  Alliance, 
work  of,  96. 

Chu  Gakko  (Christian  high  schools) : 
the  struggle  of,  125 ;  instructions 
issued  against,  125,  126;  result  of 
educational  convention  to,  127. 

Church  Missionary  Society,  The, 
(British) :  its  entrance  into  Japan, 
10;  Rev.  G.  Ensor  and  wife  mis- 
sionaries of,  76 ;  Monoyama  Gakko 
under  the  auspices  of,  79 ;  started 
work  among  the  Ainu,  80,  111 ;  co- 
operation of  low  church  mission- 
aries of,  80. 

Church:  missionaries  of  American 
Protestant  Episcopal,  9;  mission- 
aries of  Presbyterian  (North),  10; 
missionaries  of  Dutch  Reformed,  10, 
89;  Missionary  Society  (British)  en- 
tered the  field,  10;  beginning  of 
work  of  first  Greek  or  Russian,  11 ; 
the  first  Japanese,  14 ;  organization 
of,  first,  in  Tokyo,  22,  61 ;  organiza- 
tion of  first  Greek,  52. 

Churches :  meetings  held  in  Catholic 
and  Protestant,  11;  become  self- 
supporting,  34 ;  dedication  of  Roman 
Catholic,  46. 


196 


GENERAL   INDEX 


Civilization,  Christian :  establishment 
of,  13;  iuHuenced  by  reforms,  18; 
principles  of,  maintained  in  China, 
37 ;  effects  and  causes  of,  38 ;  one 
result  of,  footnote,  44;  its  benefits 
appreciated,  148. 

Clark,  Dr.  W.  S.,  and  Sapporo  Inde- 
pendent Church,  100. 

Cleveland,  Mr.,  on  Taikyo  Dendo  move- 
ment, 181. 

Cleveland,  Mrs.,  choir  trained  by,  180. 

Cochran,  Rev.  Geo.,  missionary  of 
Canadian  Methodist  Mission,  82. 

Codes:  promulgation  of  new,  17;  Chris- 
tian standards  recognized  in,  35. 

Commercialism :  strong  spirit  of,  31 ; 
religious  ideas  stifled  by,  35. 

Confucianism :  bigotry  a  feature  of, 
158,159;  influential  among  educated 
classes,  158 ;  often  speedily  dis- 
carded, 160  ;  a  source  of  intellectual 
training,  162,  163  ;  its  doctrines  and 
influence  upon  Japanese  thought, 
168. 

Congregational  Girl's  School,  opening 
of,  20. 

Constantine,  his  attitude  toward  old 
cults,  154. 

Constitution:  promulgation  of,  29;  a 
fruit  of  Christian  civilization,  145. 

Constitutional  government :  the  prom- 
ise of,  17  ;  establishment  of,  29 ;  ex- 
perimental period  in,  31. 

Convert,  the  first,  7,  61,  89, 184. 

Correll,  Rev.  I.  H.,  missionary  of 
Methodist  Episcopal  Church,  82. 

Cosand,  Mr.  and  Mrs.  J.,  Friends'  mis- 
sion founded  by,  97. 

Covven,  J.  L.,  his  part  in  development 
of  Methodist  Publishing  House,  86. 

Cumberland  Presbyterian  Church,  en- 
ters Japan,  89. 

Dai  Gakko  (university),  of  govern- 
ment system,  127. 

Davison,  Rev.  J.  C,  missionary  of 
Methodist  Episcopal  church,  82. 

Dearlng,  J.  L.,  d.  d.,  accepts  presi- 
dency of  Baptist  Theological  Sem- 
inary, 65. 

Dening,  Rev.  Walter,  work  among 
Ainu  started  by,  80. 


Dictionary,  publication  of  first,  12,  90. 

Diet:  first  Imperial,  31  ;  Christians 
members  of  first,  169 ;  personnel  of 
present  (twentieth),  169, 170. 

Disciples,  their  mission  in  Japan,  97. 

JDoshisha,  The:  the  founding  of,  20; 
expanding  of  the  work  of,  26;  re- 
vival in,  28;  trouble  in,  34;  power 
of,  n. 

Duncan  Academy :  its  founding,  64, 
65;  its  Monday  schedule,  157. 

Dutch  Reformed  Church :  missionaries 
of,  10,  89;  helped  to  form  United 
Church  of  Christ  in  Japan,  91. 

Ebara,  Mr.,  member  of  Diet  and  lead- 
ing educator,  170. 

Edicts :  anti-Christian,  3, 44, 143 ;  their 
special  renewal,  11,47;  their  removal, 
15,  18,  47. 

Edinburgh  Medical  Mission,  enters 
Japan,  89. 

Education,  Christian :  laying  founda- 
tions of,  19, 20 ;  the  cause  of,  strength- 
ened, 26  ;  rescript  against,  35 ;  edu- 
cational convention  in  interest  of, 
35,  126;  need  for,  124,  129;  ups  and 
downs  of,  124  ;  cause  of,  hurt  by  in- 
struction, 125 ;  schools  included  in 
system  of,  127  ;  plan  of  co-operation 
needed  in,  128 ;  Neesima  on,  130. 

Education,  Department  of :  its  re- 
script against  religious  instruction, 
35  ;  its  conservatism,  39 ;  instruction 
issued  by,  125. 

Education,  female  :  its  debt  to  the 
gospel,  38, 129 ;  in  hands  of  Christian 
missionaries,  39,  128,  129;  the  im- 
portance of,  64;  current  public  opin- 
ion regarding,  129. 

English  language,  adoption  of,  in  cur- 
ricula of  schools,  24. 

Ensor,  Rev.  G.  and  wife,  missionaries 
of  Church  Missionary  Society  (Brit- 
ish), 76. 

Emperor:  copy  of  Bible  presented  to, 
33 ;  his  celebration  of  wedding  an- 
niversary significant,  3.5. 

England :  as  a  Japanese  mission  field, 
113  ;  work  of  Miss  ^laclean  in,  113. 

Epi.scopul  bodies :  co-operation  of,  77 ; 
Holy  Catholic  Clmrch  organized  by, 


GENERAL  INDEX 


197 


27,  77 ;  dioceses  of,  78 ;  educational 

institutions  of,  78 ;  literature  of,  80 ; 

evangelistic  work  of,  80. 
Episcopalians,    English :  bishops   of, 

77,  78 ;  general  policy  of,  81. 
Epworth  League,  its  influence,  87. 
Evangelical    Alliance :    organization 

of,  104 ;    its    part  in   Taikyo  Dcndo 

movement,  104;  important  meeting 

of,  104. 
Evangelical   Association   of    North 

America :   opening  of  work  of,  82 ; 

important  event  in  history  of,  85. 

Evangelical  Lutheran  church  in  the 

South,  U.  S.  A.,  Revs.  J.  A.  B.  Scherer 

and  R.  B.  Peery  missionaries  of,  100. 

Factory  Girls'  Home,  a  new  institu- 
tion, 74,  135. 

Ferris  Seminary,  the  founding  of,  20, 90. 

Feudalism,  its  abolishment,  13. 

Florence  Crittenton  Rescue  House,  107. 

Formosa :  Christian  work  in,  114 ; 
work  of  English  Presbyterians  in, 
114  ;  Rev.  Geo.  L.  Mackay's  work  in, 
114 ;  the  Nippon  Kiri&uto  Kyokwai 
and  the  Nippon  Scikokwai  work  in, 
114. 

Franson,  Dr.  F.  :  and  evangelistic 
work,  43 ;  mission  of  Scandinavian 
Alliance  founded  by,  101. 

Free  Methodists,  their  work  in  Osaka 
and  on  Awaji,  97. 

Friends,  brief  summary  of  the  work 
of,  97. 

Fukisansha,  maintained  by  Kunii-ai 
Christians,  74. 

"  Fukuin  Maru  " :  permitted  to  cruise 
among  islands,  38 ;  its  work  in  the 
Inland  Sea,  66. 

Fukuin  Printing  Company,  main- 
tained by  Kumi-ai  Christians,  74. 

Pakuin  Shimpo,  published  by  Presby- 
terians, 91,  123. 

Fiikutawa,  adoption  of  Christianity 
urged  by,  24. 

Geisha,  The,  the  passing  of,  174. 

General  Conference  of  Protestant  mis- 
sionaries, 40. 

German-Swiss  Mission,  its  work  in 
Japan,  97,  98. 


"Glad  Tidings,"  periodical  of  Presby- 
terians, 91. 

"Gleanings,"  "baby  organ"  of  Bap- 
tists,/ooi?jofe,  67. 

"Glory  Kindergarten"  (Kobe),  its 
high  rank,  73. 

Goble,  Jonathan  :  first  Protestant  mis- 
sionary, 7 ;  missionary  of  American 
Baptist  Free  Missionary  Society,  10, 
60;  his  translation  of  Matthew,  12, 
60 ;  his  purpose  in  joining  Commo- 
dore Perry's  fleet,  59. 

Gokyo,  published  by  Methodists,  86, 
123. 

Gonsalves,  Joseph,  his  work  on  Bonin 
Islands,  112. 

Gospel  Mission :  special  features  of  its 
work,  98 ;  work  of,  started  by  Rev. 
and  Mrs.  C.  E.  Cowman,  98 ;  publi- 
cations of,  98. 

Government  grants,  withdrawal  of,  13. 

Gragg,  quoted,  185. 

Graham  Seminary  (Presbyterian),  es- 
tablishment of,  20. 

Greene,  Mr.  and  Mrs.  D.  C,  enter  Ja- 
pan, 68. 

GrifBs,  Dr. :  his  summary  of  social  re- 
forms, 146  ;  on  Confucianism,  159 ; 
on  average  Japanese  man,  161 ;  on 
Buddhism,  166,  168. 

Guy,  Rev.  H.  H.,  Disciples'  Bible 
School  in  Tokyo  in  charge  of,  97. 

Hail,     A.    D.,     D.    D.,    on    Kumi-ai 

churches,  75. 
Hall,  Dr.  C.  C,  his  visit  aids  evangel- 
istic work,  43. 
Hara,  Mr. :  his  prison  work,  74,  133 ; 

as  evangelist  to  Loo  Choo  Islands, 

116. 
Harris,    Rev.    M.  C. :   missionary   of 

Methodist    Episcopal    Church,    82 ; 

appointed    bishop,    87;    his   work 

among  Japanese  in  America,  112. 
Harris,  Mrs.  Robert,  her  aid  to  Duncan 

Academy,  65. 
Harris,  Hon.  Townsend  :  his  Christian 

example,  7  ;  and  flr.st  treaty  of  trade 

and  commerce,  8. 
H.  I.  H.  Prince  Haru,  significance  of 

marriage  of,  40. 
Hepburn,  J.  C.,  M.  d.  :  missionary  of 


198 


GENERAL  INDEX 


Presbyterian  Church  North,  10,  89; 
first  dictionary  work  of,  12,  90 ;  his 
assistance  in  translation,  90 ;  his 
worii  in  Japan,  93,  94. 

Hephzibah  Faith  Mission  :  its  entrance 
into  Japan,  32 ;  its  assurance  of  sup- 
port, 98. 

Hierarchy,  creation  of  the  Japanese, 
48. 

Holy  Catholic  Church :  its  organiza- 
tion, 27,  77  ;  its  chief  articles  of  con- 
stitution, 77. 

"  Home,"  The,  founding  of,  12. 

"  Home  "  for  factory  girls,  its  estab- 
lishment and  work,  135. 

Home  Mission  Society  (Japanese) :  of 
the  Kumi-ai  churches,  68;  subsidy 
received  from  mission  relinquished 
by,  71 ;  its  twenty-fifth  anniversary, 
72  ;  the  policy  of,  72. 

Hospital :  establishment  of  the  first 
Christian,  20  ;  establishment  of  Aka- 
saka,  20,  132. 

House  of  Representatives,  first  nation- 
al election  for,  31. 

Huxley,  teacher  of  would-be  scholars 
of  Japan,  160. 

" Ichijiku"  ("The  Fig  Tree  "),  puVli- 
cation  of,  145. 

Imbrie,  Doctor:  his  contribution  to 
Christian  Japanese  literature,  90 ;  on 
union  of  Presbyterial  and  Congre- 
gational churches,  92 ;  his  interview 
with  Count  Katsura,  139. 

Inanuma,  Rev.  I.,  first  Japanese  secre- 
tary of  Y.  P.  S.  C.  E.,  109. 

International  Missionary  Alliance, 
enters  Japan,  32. 

Ishii,  Mr.,  founderofOkayama  Orphan 
Asylum,  27,  132. 

Itchi  Kyokxuai,  union  of  the,  27. 

Iwakura  Embassy,  The :  its  policy 
and  influence,  17  ;  reforms  resulting 
from  work  of,  17,  18. 

Japan:  the  "unlocking"  of,  8;  re- 
action in,  30;  comity  of  nations  re- 
fused to,  31 ;  admitted  to  comity  of 
nations,  36  ;  widening  of  horizon  of, 
13,  37 ;  admitted  to  Anglo-Japanese 
alliance,  38 ;  female  education  in, 


38;  establishment  of  postal  system, 
telegraphs,  etc.,  in,  13 ;  Bible  and 
tract  societies  began  work  in,  19 ; 
Mormon  missionaries  enter,  40 ;  re- 
ligious toleration  in,  58 ;  conflict  of 
Christianity  in,  155-162;  confirma- 
tion of  beliefs  of  feudal,  160 ;  teach- 
ers of  would-be  scholars  of,  160;  con- 
dition of,  at  time  of  opening,  160; 
result  of  seclusion  of,  162;  three 
periods  of  intellectual  history  of,  162, 
163  ;  first  Protestant  believer  in,  184. 

Japan,  New  :  the  birth  of,  1 ;  first  mis- 
sionaries entered,  8 ;  influence  of 
Chrlfstianity  upon  political  institu- 
tions of,  171 ;  its  debt  to  China,  113 ; 
social  reforms  in,  134 ;  its  leaders 
favorable  to  Christianity,  150. 

Japan  Annual  Conference,  organiza- 
tion of,  85. 

Japan  Book  and  Tract  Society  organi- 
zation of,  33. 

"  Japan  Evangelist "  :  on  Bishop  Nico- 
lai,  54  ;  on  work  of  Russian  Mission, 
56 ;  published  by  Methodist  Publish- 
ing House,  footnote,  109. 

"Japan  Mail,"  quoted,  3,  31. 

Japan  Missionary  Society,  its  work  in 
Formosa,  80. 

Japan  Sabbath  Alliance,  its  effort  to- 
ward unity,  41. 

Japanese :  their  anxiety  to  keep  up  to 
the  times,  30  ;  their  attitude  toward 
Christianity,  153 ;  principal  elements 
in  mental  constitution  of,  158,  159 ; 
Romans  of  the  Orient,  160 ;  analysis 
of  mental  constitution  of,  162,  163 ; 
their  nature  worship,  165 ;  impor- 
tance of  work  in  America  among, 
110,  111,  112,  174,  175. 

Japanese  Christian  Institute,  carried 
on  by  Miss  Maclean,  113. 

Japanese  Independent  Churches,  a 
brief  history  of,  99,  100. 

Jones,  Rev.  E.  H.,  on  "  Influence  on 
Japan  of  Work  Among  Japanese  in 
America,"  174. 

Joshi  Gakuin,  established  by  Presby- 
terians, 90. 

Kasatkin,  Nicolai.    See  Nicolai. 
Kataoka,  the  first  Japanese  nun,  47. 


GENERAI.  INDEX 


199 


Kataoka,  Hon.  K.,  president  of  the 
Doshisha,  92. 

Kataoka,  Mr.,  Speaker  of  House  of 
Representatives,  169. 

Katayama,  Mr.,  "Kingsley  Hall"  in 
charge  of,  74, 136. 

Katsura,  Count:  his  interview  -with 
Mr.  Honda,  58 ;  his  interview  with 
Doctor  Imbrie,  139,  140;  an  incident 
of  his  career  in  the  war  with  China, 
141 ;  his  wife  a  Christian,  141. 

Keiseisha,  maintained  by  Kumi-ai 
Christians,  74. 

Kidder,  Miss  Mary:  first  woman  mis- 
sionary, 12,  61,  90;  her  school  for 
girls,  12,  20,  64. 

Kindergartens,  Christian,  their  influ- 
ence, 39,  64. 

"  Kingsley  Hall " :  modeled  after  Oc- 
cidental settlements,  74 ;  in  charge 
of  Mr.  Katayama,  136. 

"  Kirisuto-kyo  Sekai,"  published  by 
Congregationalists,  123. 

Knapp,  Rev.  Arthur  May,  Unitarian 
mission  opened  by,  102. 

Kobe  College,  its  high  rank,  73. 

Korea :  importance  of  Christian  work 
among  Japanese  in,  115;  Japanese 
Christian  leaders  enter  upon  work 
in,  115. 

Koto  Oakko  College,  Christian  scholars 
granted  admission  into,  127. 

Kumamoto  Band :  organization  of,  22 ; 
affected  by  new  theology,  32,  72. 

Kumi-ai  Kyokwai :  their  influence,  68 ; 
their  afiiliation  with  work  of  Ameri- 
can Board,  27 ;  become  self-support- 
ing, 34 ;  Home  Mission  Society  of,  68  ; 
two  prominent  workers  among,  70 ; 
relations  between  Congregational 
missionaries  and,  72 ;  their  ortho- 
doxy, 72 ;  their  creed,  footnote,  72,  73 ; 
educational  work  of,  73 ;  philan- 
thropic work  of,  74. 

"  Kimi-no-Hikari"  ("Light  of  the 
Land  "),  organ  of  National  Temper- 
ance League,  105. 

Kwansei  Gakuin,  school  of  Southern 
Methodists,  88. 

Leavitt,  Mrs.  Mary  Clement,  her  tem- 
perance work,  26. 


Leper  Hospital,  possesses  confidence 
of  the  authorities,  132. 

Liggins,  Rev.  J. :  missionary  of  Amer- 
ican Protestant  Episcopal  Church, 
9 ;  his  arrival  in  Japan,  76. 

Literature  of  the  Greek  Catholics,  55. 

Literature,  Japanese  Christian :  period 
of  foundations  in,  19;  Revs.  G.  F. 
Verbeck,  S.  R.  Brown,  and  Dr.  J.  C. 
Hepburn  contribute  to,  90. 

London  Tract  Society,  The,  begins 
work  in  Japan,  120. 

Loo  Choo  Islands  :  brief  survey  of 
Christian  work  in,  115,  116;  Doctor 
Bettelheim  began  work  in,  116;  Rev. 
and  Mrs.  R.  A.  Thomson  visit,  66, 
116 ;  missions  at  work  in,  116 ;  con- 
verts in,  184. 

Lutherans  :  enter  Japan,  32  ;  their  mis- 
sion, field,  and  methods,  100. 

Macdonald,  D.,  m.  d.,  missionary  of 
Canadian  Methodist  Mission,  82. 

Mackay,  Rev.  Geo.  L.,  his  work  in 
Formosa,  114. 

Maclay,  Dr.  R.  S. :  missionary  of  Meth- 
odist Episcopal  Church,  82 ;  his  im- 
portant part  in  mission  work,  83. 

MacCauley,  Rev.  Clay,  Unitarian  mis- 
sion closed  by,  102. 

"  Mainchi  Shivibun  " :  edited  by  Hon.  S. 
Shimada,  m.  p.,  123;  its  influence, 
123. 

Marshman,  missionary  of  Baptists  in 
India,  4. 

Mary  A.  Colby  Home,  developed  from 
work  among  girls  in  Yokohama,  64. 

Mass  Meeting  at  Tokyo :  summary  of 
addresses  at,  137,  138 ;  resolution 
passed  at,  138  ;  significance  of,  139. 

McCollum,  missionary  of  Southern 
Baptist  Convention,  66. 

McKim, Bishop,  succeeded  Bishop  Wil- 
liams, 78. 

Meetings :  held  with  difficulty,  11 ;  first 
Christian  open-air  mass,  22. 

Meiji  Oakuin,  opening  of,  20 ;  estab- 
lished by  Presbyterians,  90. 

Methodists  :  their  first  missionaries, 
82 ;  their  plan  of  action,  83 ;  their 
first  converts,  84  ;  educational  plant 
of,  84 ;  reason  for  success  of  work  of, 


200 


GENERAI.   INDEX 


84 ;  their  weekly  paper,  86 ;  their  in- 
terest in  social  reform  movements, 
87  ;  night  schools  of,  86,  87. 

Methodist  Conference,  division  of,  33, 
87. 

Methodist  Episcopal  Church,  U.  S.  A. : 
Dr.  R.  S.  Maclay,  Revs.  J.  Soper,  J. 
C.  Davison,  M.  C.  Harris,  and  I.  H. 
Correll,  missionaries  of,  82 ;  schools 
of,  84 ;  under  supervision  of  Dr.  D. 
H.  Moore,  87. 

Methodist  Protestant  Church :  open- 
ing of  work  of,  82  ;  educational  work 
emphasized  by,  88. 

Methodist  Publishing  House:  estab- 
lishment and  development  of,  86; 
"  Japan  Evangelist,"  published  by, 
footnote,  109 ;  Christian  literature 
extensively  published  by,  120. 

Miller,  Mrs.  E.  Rothesay.  See  Miss 
Mary  Kidder,  12,  20,  CI,  64,  90. 

Miyama,  Rev.  K.,  traveling  evangelist 
of  National  Temperance  League,  105. 

Missionaries:  Protestant  and  Roman 
Catholic,  8;  first  Protestant,  9,  10; 
Roman  Catholic,  re-enter,  10;  their 
sphere  of  opportunities  enlarged,  15 ; 
increase  in  number  of,  18,  19,  25,  26, 
32 ;  scattered  over  empire,  38  ;  Chris- 
tian homes  used  as  object-lessons 
by,  38;  "delegate  convention"  of 
Protestant,  40;  devotion  of  Roman 
Catholic,  49 ;  nev/  opportunities  of 
Baptist,  C3, 64  ;  the  work  of,  of  Amer- 
ican Board,  69 ;  need  for  Japanese 
medical,  74  ;  arrival  of  Presbyterian 
and  Dutch  Reformed,  89 ;  schools 
first  established  by  Presbyterian,  90 ; 
their  duty  regarding  Christian  edu- 
cation, 124 ;  their  work  among  fac- 
tory operatives,  135. 

Mission  schools :  their  popularity,  124  ; 
effect  of  criticism  against,  125  ;  value 
of,  125 ;  results  of  work  of,  130  ;  gov- 
ernment system  influenced  by,  130 ; 
endowment  the  need  of,  130. 

Mission  work :  first  display  of  Ameri- 
can interest  in,  4  ;  first  Protestant  so- 
cieties engaged  in,  10 ;  enlargement 
and  unification  of,  26;  benefited 
by  revised  treaties,  38;  establish- 
ment of  woman's  university  fruit  of, 


38 ;  the  purpose  of  Jonathan  Goble, 

59;   opened  in   Loo   Choo    Islands 

under  auspices  of  Baptists,  65. 
Momoyama  Gakko,  boy's  school  under 

auspices  of  Church  Missionary  So- 
ciety, 79. 
Moore,  Dr.  D.  H.,  Bishop  of  Methodist 

Episcopal  Church,  87. 
Morrison,  Miss,  secretary  of  Y.  W.  C. 

A.,  43,  109. 
Mott,  John  R. :  influence  of  visit  of, 

34, 108;  his  campaign  among  young 

men,  35,  42. 
Sirs.  Draper's  School  for  the  Blind,  its 

establishment,  133. 
Murphy,   Rev.  U.  G.,  on  social  evil 

question,  172, 173. 
Music:   development  of,   in  Greek 

Church,  57;   increased  interest  in, 

122. 

Nakajimi,  Mr.,  Speaker  of  House  of 
Representatives,  169. 

National  Bible  Society  of  Scotland, 
Bible  distribution  under,  118. 

National  Temperance  League :  organ- 
ization of,  33,  105 ;  its  president, 
membership,  and  organ,  105. 

Needham,  Rev.  G.  C,  visit  of,  34. 

Neesima :  the  first  Japanese  evangel- 
ist, 21 ;  his  influence  in  Christian  and 
non-Christian  circles,  26 ;  his  spirit, 
70 ;  on  Christian  education,  130. 

Ncmoto,  Hon.  Sho :  and  sale  of  tobacco 
to  minors,  134  ;  member  of  Diet,  170 ; 
his  prominence  in  temperance  work, 
170. 

Nicolai,  Father :  his  arrival  in  Japan, 
11,  52 ;  his  first  convert,  52 ;  conse- 
crated bishop  of  Greek  Church,  52; 
secures  funds  for  erecting  cathe- 
dral in  Tokyo,  52,  53  ;  his  political 
influence,  53  ;  his  daily  life  and 
work,  54. 

Nippon  Kirisuto  KyoJcwai  (The  Church 
of  Christ  in  Japan)  :  Kaigan  Kyo- 
kwai  (Seashore  Church)  one  of  the 
churches  of,  14  ;  organization  of,  22, 
91 ;  government  of,  91 ;  Home  Mis- 
sion Board  of,  91. 

Niwa,  Mr.,  first  Japanese  secretary  of 
Y.  M.  C.  A.,  33. 


GENERAL  INDEX 


20I 


Noss :  his  translation  of  Lange's  study 
of  colloquial  language,  91 ;  choir 
trained  by,  180. 

Oita  revival,  one  result  of,  88. 

Okayama  Orphanage :  establishment 
of,  27,  74  ;  its  special  features,  132. 

Oleott,  Colonel,  his  assistance  to  Bud" 
dhists,  29. 

"  Open  Ports,"  in  1859  and  1872,  9. 

Ordination:  the  first,  of  a  Japanese, 
21,  61 ;  the  first,  in  Japan,  21. 

Organizations,  Christian,  entering  Ja- 
pan, 18,  19. 

Orphan  asylums,  Christian,  supported 
by  Protestants  and  Roman  Catho- 
lics, 132. 

Osaka  Missionary  Conference :  period 
of  foundations  ended  by,  22 ;  period 
of  popularity  opened  by,  25  ;  spirit 
of  unity  manifested  in,  27 ;  one  out- 
come of,  28. 

Otosan,  an  early  convert,  185. 

Paper,  The  first  Christian :  the  first 
issue  of,  22;  progress  in  Christian 
journalism  since  first  issue  of,  123. 

Parrish,  Miss :  temperance  work 
strengthened  by  visit  of,  33;  Na- 
tional Temperance  League  organ- 
ized chiefly  through  labors  of,  105. 

Peery,  Rev.  R.  B. :  and  work  of  Ro- 
man Catholic  Mission,  48,  49;  on 
music  of  Greek  or  Russian  Church, 
57;  founder  of  Lutheran  Mission, 
100. 

Pentecost  in  Japan,  175-184.  See  Taikyo 
Dendo  movement. 

Pentecost,  Dr.  Geo.  F.,  evangelistic 
-.<    work  aided  by,  43. 

Perry,  Commodore :  his  successful  at- 
tempt to  open  Japan,  6  ;  his  observ- 
ance of  the  Sabbath,  6;  mentions 
Jonathan  Goble  in  his  official  report, 
59,  60. 

Persecutions  of  Japanese  Catholics,  3. 

Petitjciin,  Father,  his  appointment  as 
vicar  ai)Ostoliqxie.  10. 

Plymouth  Brethren,  working  in  Ja- 
pan, 99. 

Police  and  Wardens'  Mission,  a  useful 
organization,  99. 


Politics,  domestic,  engaged  interest  of 
people,  31;  spread  of  privileges  in, 
38. 

Poole,  Rev.  A.  W.,  bishop  of  English 
Episcopalians,  77. 

Pope  Pius  IX.,  his  appointment  of 
"  greater  double  feast,"  10. 

Pope  Leo  XIII.,  announced  creation 
of  Japanese  hierarchy,  48. 

Postal  and  Telegraph  Mission,  a  help- 
ful organization,  99. 

Prayer  meeting,  the  first  Japanese,  14. 

Presbyterian  Church  North,  The,  its 
first  missionary,  10. 

Presbyterian  Church  South,  enters 
Japan,  89. 

Presbyterian  Confession  of  Faith,  re- 
vision of,  33,  92. 

Presbyterian  missions :  literature  pub- 
lished by,  91 ;  their  emphasis  on 
educational  work,  90,  92 ;  their  in- 
sistence that  schools  should  be  Chris- 
tian, 93 ;  schools  of,  93. 

Presbyterian  Theological  Seminary, 
starting  of,  20. 

Press  :  first  paper  of  Christian,  22,  74 ; 
removal  of  restriction  on  freedom 
of,  35. 

Protestants:  their  first  missionaries, 
9,  10 ;  schools  and  classes  for  poor 
under  auspices  of,  131 ;  their  num- 
ber and  proportion  in  Japan,  170. 

Pruyn,  Mrs.  Mary,  founder  of  the 
"Home,"  12. 

Publishing  and  printing  houses,  of  the 
Kumi-ai  Christians,  74. 

Railway  Mission,  The,  a  useful  or- 
ganization, 99. 

Red  Cross  Society :  establishment  of 
Japan  branch  of,  21,  131 ;  its  Chris- 
tian standing,  136. 

Reformed  Church  in  U.  S.  A.,  enters 
Japan,  89. 

Rein,  on  Confucianism,  159. 

Religious  Liberty :  Doctor  Imbrie's  in- 
terview with  Count  Katsura  on,  139, 
140 ;  present  premier  favorable  to, 
141 ;  as  provided  for  in  constitution 
to  be  enforced, /oo^jiote,  142  ;  affirmed 
in  constitution,  172. 

Restrictions,  removal  of,  35. 

Revival :  introduction  of  word  into 


202 


GENERAI,   INDEX 


Japanese  language,  28 ;  in  Osaka, 
28 ;  in  ttie  Doshisha,  28 ;  iu  Seudai, 
28;  result  of  Taikyo  Dendo  move- 
ment, 41 ;  results  of  the  great,  42  ; 
origin,  development,  and  tiistory  of 
the  great,  17&-184. 

Rikimatz,  an  early  convert,  185. 

Rikkyo  Gakwin,  educational  plant  of 
American  Episcopal  Mission  known 
as,  79. 

Rikkyo  Jo  Gakko,  girls'  school  known 
as,  79. 

Ritter:  on  Osaka  Missionary  Confer- 
ence, 23,  25  ;  on  conversion  of  Japa- 
nese women,  26;  on  opposition  of 
Buddhists,  28 ;  his  "  History  of  Prot- 
estant Missions  in  Japan,"  98. 

Roman  Catholics:  their  priests  pre- 
vented from  entering  Japan,  3,  45 ; 
in  Loo  Choo  Islands,  5,  46;  their 
priests  re-enter,  10, 46  ;  dedication  of 
their  churches  in  Yokohama  and 
Nagasaki,  10,  46 ;  persecution  of,  3, 
45;  discovery  of  thousands  of,  46; 
their  first  Japanese  nun,  47;  their 
first  Japanese  priest,  47;  their  first 
provincial  synod,  48  ;  their  Japanese 
hierarchy  created,  48 ;  their  schools 
and  classes  for  the  poor,  131 ;  their 
leper  asylum,  133 ;  their  part  in 
seclusion  of  Japan,  162. 

Roman  Catholicism :  its  progress  in  Ja- 
pan, 47 ;  an  interesting  phase  of,  50. 

Roman  Catholic  Church,  noted  for  its 
charities,  51. 

Roman  Catholic  Mission :  its  hin- 
drances set  forth  by  Doctor  Peery, 
48,  49 ;  its  requirements  for  living,  49. 

Roman  Empire,  conditions  of  when 
Christianity  was  introduced,  151-156. 

Runyan,  E.  M.,  his  aid  to  Duncan 
Academy,  65. 

Russia:  Bishop  Nicolai  neutralizes 
prejudice  against,  54;  Japanese 
priests  trained  in,  55. 

Russian  or  Greek  Church,  The  begin- 
ning of  work  of,  11 ;  Father  Nicolai 
center  of  work  of,  52,  53 ;  develop- 
ment of  music  of,  57 ;  religious  tol- 
eration in  connection  with,  58; 
Buddhists  attempt  to  arouse  preju- 
dice against,  58. 


Russian  Mission :  the  expenses  of,  56 ; 
the  work  of,  56. 

Russo-Japanese  War :  opportunities 
opened  by,  43 ;  racial  and  religious 
grounds  of  sympathy  in,  68 ;  its  im- 
petus to  Japanese  Christian  work, 
115;  Bible  distribution  a  result  of, 
119. 

Sabbath  Alliance,  work  of,  105,  106. 

Sabbath,  The  Christian :  officially  pro- 
claimed a  day  of  rest,  22 ;  a  subject 
of  education,  157 ;  one  phase  of  the 
question  of  its  observance,  157. 

Salvation  Army :  enters  Japan,  32 ;  its 
work  in  Japan,  101 ;  its  publications, 
101 ;  its  crusade  against  the  social 
evil,  101. 

Sands,  Miss :  one  of  first  women  mis- 
sionaries, 61 ;  pioneer  in  female  edu- 
cation, 64. 

Sapporo  Band:  organization  of,  22; 
unmoved  by  new  theology,  32 ;  ear- 
liest members  of  Sapporo  Independ- 
ent Church  called,  100. 

Sarah  A.  Curtis  Home:  Suruga  Dai 
girls'  school  developed  into,  61 ; 
opened  by  Miss  Kidder,  64. 

Satchi  Kama  (Front  Shore),  a  Chris- 
tian martyr,  184. 

Sawayama :  his  ordination,  21,  71 :  his 
policy  of  self-support,  71 ;  founder 
of  Baikwa  Jo  Gakko,  73. 

Scandinavian  Alliance  :  enters  Japan, 
32 ;  F.  Franson  founder  of  mission 
of,  101 ;  work  of,  101. 

Scherer,  Rev.  J.  A.  B.,  founder  of  Lu- 
theran Mission,  100. 

School  :  the  first  mission,  12  ;  first 
Christian  summer,  28  :  girls'  first 
Baptist,  20;  Congregational  Girls', 
20  ;  for  girls  opened  in  Tokyo,  61 ; 
"Bishop  Poole  Memorial,"  78;  St. 
Margaret's,  78. 

Schools:  establishment  of  several,  20, 
26, 32;  adoption  of  English  language 
in  curricula  of,  24 ;  Russian  lan- 
guage taught  in  some,  55 :  organiza- 
tion of  Baptist,  64  :  influence  of 
Baptist,  in  Japan  ;  success  of  Metho- 
dist, 84  ;  Presbyterians  among  first  to 
establish,  90 ;  among  the  Ainu,  111. 


GENERAL  INDEX 


203 


Schoonmaker,  Miss,  pioneer  in  wom- 
an's work  of  Methodists,  84. 

Scripture,  publication  oi  tirst  portion 
of,  12,  60. 

Scripture  Union :  establishment  and 
work  of,  105 ;  magazine  and  leaflets 
published  by,  105. 

Seikokwai :  Episcopal  bodies  form  the, 
27 ;  chief  articles  of  constitution  of, 
77. 

"  Seisho-no  Tomo  "  ("  Friend  of  the 
Bible"),  magazine  published  by 
Scripture  Union,  105. 

Self-government :  training  schools  in, 
17  ;  establishment  of,  29,  31 ;  result 
of  first  step  taken  in  local,  169. 

Seminary,  The  Baptist  Theological : 
organized  by  Rev.  A.  A.  Bennett,  63 ; 
Doctor  Bennett  transfers  the  presi- 
dency of,  65 ;  its  new  life  and  influ- 
ence, 65. 

Semmon  Gakko  (special  schools).  Chris- 
tian scholars  granted  admission 
into,  127. 

Sentaro  (Sam  Patch) :  picked  up  by 
Commodore  Perry's  fleet,  60;  an 
early  convert,  185. 

Seventh  Day  Adventists :  enter  Japan, 
32 ;  their  work  and  support,  102. 

Shaw,  Rev.  Mr.,  opened  work  of 
(British)  Society  for  the  Propaga- 
tion of  the  Gospel,  77. 

"  Shichi-ichi  Zappo  "  .•  name  of  first 
Christian  paper,  20 ;  founded  by 
American  Board,  74. 

Shimada,  Mr. :  vice-speaker  of  House 
of  Representatives,  169 ;  editor  of 
"  Mainichi  Shimhun,"  170. 

Shinto :  government  grants  partially 
vrithdrawn  from,  13 ;  disestablished, 
155 ;  revival  of,  158,  159 ;  bigotry  of, 
158,  159;  often  speedily  discarded, 
160 ;  a  source  of  intellectual  train- 
ing, 162, 163 ;  its  doctrines  and  influ- 
ence upon  Japanese  thought,  163- 
166. 

Sidotti,  Father,  foiled  in  his  effort  to 
work,  3,  46. 

Simmons,  D.  B.,  M.  D.,  missionary  of 
Dutch  Reformed  Church,  10,  89. 

Social  Evil,  The :  crusade  against,  40 ; 
Methodists    foremost    in    crusade 


against,  83 ;  crusade  of  Salvation 
Army  against,  101;  crusade  of  W. 
C.  T.  U,  against,  107  ;  support  of 
editors  to  crusade  against,  123 ;  some 
results  of  crusades  against,  135 ;  Rev. 
U.  G.  Murphy's  part  in  crusade 
against,  172. 

Social  Reforms,  Doctor  Griffis*  sum- 
mary of,  146. 

Societies :  beginning  of  work  of  Bible 
and  tract,  19;  establishment  of  home 
mission,  21. 

Societies,  Missionary :  first  conference 
of,  14,  15;  increase  in  number  of, 
represented,  18  ;  list  of,  entering 
Japan,  18, 19,  25, 32 ;  list  of,  in  Japan 
in  19C&,  footnote,  146. 

Society,  Missionary  :  especial  interest 
of  first  English,  4;  arrival  of  Rev. 
Jonathan  Goble  of  American  Bap- 
tist Free,  10 ;  work  of,  in  Japan,  80. 

Society  for  the  Propagation  of  the 
Gospel  (British) :  work  of,  opened 
by  Rev.  Mr.  Shaw,  77 ;  catechist  in 
Bonin  Islands  supported  by,  80, 112. 

Soper,  Rev.  J.,  missionary  of  the  Meth- 
odist Episcopal  Church,  U.  S.  A.,  82. 

Southern  Baptist  Convention:  open- 
ing of  work  of,  59,  66 ;  opportunities 
of  new  missionaries  of,  64. 

Spencer,  teacher  of  would-be  scholars 
of  Japan,  160. 

Standing  Committee  of  Co-operating 
Missions :  outcome  of  Tokyo  Mis- 
sionary Conference,  106 ;  its  mem- 
bership, 106;  its  work,  106;  impor- 
tance of,  107. 

St.  Andrew's :  community  of,  79 ;  its 
missionaries  visit  Bonin  Islands,  112. 

St.  Barnabas'  Hospital,  under  Ameri- 
can Episcopal  auspices,  132. 

St.  Hilda,  community  of,  79. 

St.  Margaret's  School,  established  by 
Episcopal  group,  78. 

Statistics  of  labor  of  period  of  prepa- 
ration, 15, 16. 

Statistics  of  Christian  missions  in  Ja- 
pan, 186-191. 

Steele  College,  established  by  Presby- 
terians, 90. 

Students'  Young  Men's  Christian  As- 
sociation Union :  organization  of,  34, 


204 


GENERAI,  INDEX 


108;  Young  Men's  Christian  Asso- 
ciation Union  merged  with,  43. 

Swift,  Mr.,  Young  Men's  Christian 
Association  worJj  reorganized  bj',  33. 

Synod,  lirst  provincial,  of  Roman 
Catholic  Church,  48. 

Taikyo  Dendo  movement :  result  of,  41; 
to  Japanese  Christians  belongs  the 
credit  of,  42 ;  its  importance,  42 ; 
managed  by  Evangelical  Alliance, 
101 ;  its  origin  and  development, 
176;  preparation  for,  176,  179,  180; 
Street  preaching  and  house-to-house 
visitation  included  in,  176;  spread- 
ing of,  177  ;  remarkable  and  encour- 
aging features  of,  177-179 ;  first  tangi- 
ble results  of,  181;  noteworthy  points 
in  connection  with,  181,  182 ;  statis- 
tical report  of,  182. 

Tamura,  Rev.  N.,  pastor  of  Independ- 
ent Presbyterian  Church,  99. 

Taylor,  Doctor,  medical  missionary  of 
American  Board,  73. 

Temperance:  increased  interest  in, 
26;  local,  societies  organized,  26; 
its  work  enlarged  and  strengthened, 
33 ;  as  a  sociological  influence,  134. 

Testament,  New:  translation  of,  6; 
Baptist  version  of,  19. 

Testament,  Old,  committee  appointed 
for  translation  of,  19. 

Things,  enumeration  of  first:  bap- 
tism, 12,  61,  89  ;  convert,  7,  61,  89, 184  ; 
dictionary,  12;  evangelist,  21 ;  Chris- 
tian hospital,  20;  lady  missionary, 
12 ;  nun,  47 ;  mission  school,  12  ;  or- 
dination, 21,  62  ;  Christian  paper,  22  ; 
Japanese  prayer  meeting,  14  ;  theo- 
logical  class,  19;  publication  of 
tract,  12,  90;  portion  of  Scripture 
published,  12 ;  Baptist  school  for 
girls,  20;  baptism  of  Japanese  wom- 
an, 61. 

Thomson,  Rev.  R.  A.:  mission  work 
started  in  Loo  Choo  Islands  through, 
65;  his  first  visit  to  Loo  Choo  Islands, 
66. 

Thomson,  Mrs.  R.  A. :  kindergarten 
organized  by,  64 ;  her  visit  to  Loo 
Choo  Islands,  66. 

Tokugawa  era,   The:    Confucianism 


of,  160;  Japanese  intellect  stereo- 
typed during,  163. 

Tokutomi:  author  of  "Ichijiku,"  121; 
editor  of  "Kokumin  tShimbun,"  123. 

Tokyo  mass  meeting :  summary  of  ad- 
dresses at,  137, 138 ;  resolution  passed 
at,  138 ;  significance  of,  139. 

Tokyo  Missionary  Conference:  some 
results  of,  38 ;  Standing  Committee 
of  Co-operating  Missions  outcome 
of,  106 ;  quotation  from  introduc- 
tion to  the  "  Proceedings  "  of,  149. 

Tomioka,  Mr. :  his  interest  in  prison 
work,  74,  133;  Katci  Gakko  (home 
school  for  wayward  children)  estab- 
lished by,  134. 

Torrey,  Doctor,  evangelistic  work 
aided  by,  43. 

Toyo  Eiwa  Gakko:  its  founding,  85; 
opening  of,  20. 

Tract,  publication  of  the  first,  12,  90. 

Tract  Societies'  Committee,  organiza- 
tion of,  120. 

Translation  Committee,  the  organiza- 
tion of,  15. 

Trappists,  their  life  in  Yezo,  50,  51. 

Treaties:  result  of  early,  8,  9;  revi- 
sion of,  36 ;  their  benefit  to  mission 
work,  38. 

Treaty :  the  first  with  a  foreign  nation, 
1 ;  with  France,  46. 

Tyndall,  teacher  of  would-be  scholars 
of  Japan,  160. 

Uhlhorn  :  influence  of  his  "  Conflict  of 
Christianity  with  Heathenism,"  151; 
quoted,  152-155. 

Union  HjTnnal :  unity  manifested  by 
use  of,  41,  101 ;  history  of,  122. 

Unitarian  Embassy :  influence  of,  32 ; 
opened  by  Rev.  Arthur  May  Knapp, 
102 ;  closed  by  Rev.  Clay  MacCauley, 
102 ;  its  errand,  102. 

United  Brethren,  enter  Japan,  32,  82. 

"United  Church  of  Christ  in  Japan": 
organization  of,  22.  91 ;  government 
of,  91 ;  Home  Mi.ssion  Board  of,  91. 

United  Presbyterian  Church  of  Scot- 
land, its  entrance  into  Japan,  89. 

United  States  Legation,  first  formal 
service  held  in  the,  11. 

Unity :  use  of  Union  Hymnal  indica- 


GENERAL  INDEX 


205 


tion  of,  41;  manifested  iu  Yokohama 
Conference,  14 ;  manifested  in  Osaka 
Conference,  27;  use  of  Lesson  Helps 
indicates  spirit  of,  40, 103  ;  plans  for, 
38 ;  its  result  among  Methodists,  85 ; 
Presbyterial  and  Congi-egational 
churches  manifest  spirit  of,  92 ;  use 
of  one  version  of  Bible  strong  bond 
of,  103. 

Uifiversalists :  enter  Japan,  32 ;  G.  L. 
Perin,  D.  d.  and  Rev.  I.  W.  Cate 
opened  mission  of,  102;  policy  of 
mission  of,  102. 

University,  Christian,  need  of,  128. 

Verbeck,  Rev.  G.  F. :  missionary  of 
Dutch  Reformed  Church,  10,  89 ;  on 
incidental  preparation  in  Christian 
civilization,  13;  on  results  of  labor 
of  period  of  preparation,  16 ;  Waka- 
sa-no-Kami  baptized  by,  12,  90;  his 
assistance  in  translation,  90 ;  brief 
biographical  sketch  of,  95. 

Wakasa-no-Kami :  first  Japanese  con- 
vert, 7,  89,  117  ;  baptism  of,  12,  90. 

Ward,  missionary  of  Baptists  in  In- 
dia, 4. 

West,  Miss,  impetus  given  to  temper- 
ance by,  33. 

Williams,  Rev.  C.  M. :  missionary  of 
American  Protestant  Episcopal 
Church,  9 ;  his  arrival  in  Japan,  76 ; 
became  Bishop  of  Yeddo,  76;  suc- 
ceeded by  Bishop  McKim,  78. 

Williams,  Dr.  S.  Wells:  assisted  in 
translation  of  New  Testament,  6; 
his  testimony  regarding  two  sliip- 
wrecked  Japanese,  185. 

Wishard,  L.  D.,  and  Young  Men's 
Christian  Association,  27. 


Woman 's  Christian  Temperance 
Union :  its  organization,  26 ;  con- 
tinued growth  of,  41 ;  brief  sketch 
of  work  of,  107 ;  Florence  Crittenton 
Rescue  Home  opened  by,  107. 

Woman's  Union  Mission,  opening  of, 
89. 

Woman's  University,  fruit  of  mission 
work,  38. 

Xavier,  Francis,  his  introduction  of 
Christianity  into  Japan,  45. 

Yajima,  Mrs.,  foremost  in  work  of  W. 
C.  T.  U.,  107. 

Yokohama  Band :  organization  of, 
22 ;  unmoved  by  new  theology,  32 ; 
trained  by  S.  R.  Brown,  d.  d.,  61,  94. 

Yokoi,  Mr.:  member  of  Diet,  170; 
president  of  the  Doshisha  University, 
170. 

Young  Men's  Christian  Association: 
unusual  impetus  to  work  of,  27; 
reorganization  of,  33 ;  first  Japanese 
secretary  of,  33;  visit  of  John  R. 
Mott  in  interest  of  students',  34,  308 ; 
as  an  employment  agency,  39, 43, 108 ; 
continued  growth  of,  41;  strength- 
ening of  all  branches  of,  43 ;  mem- 
bership of,  108 ;  two  special  phases 
of  work  of,  108. 

Young  People's  Society  of  Christian 
Endeavor :  beginning  of,  33 ;  con- 
tinued growth  of,  41 ;  oldest  society 
of,  108 ;  first  society  of,  108 ;  visits  of 
"Father  Endeavor"  Clark  give  im- 
petus to,  108 ;  its  membership,  109 ; 
its  first  Japanese  secretary,  109. 

Young  Women's  Christian  Associa- 
tion :  its  first  secretary,  43, 109 ;  its 
organ,  43 ;  the  need  for,  109. 


BW8520  .C62 

Christianity  in  modern  Japan, 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00018  9037 


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